!, 


ilij;r'i.i''M'i« 


^i 

1 

•    :'•■'■  ;;i'i'r';it?; 

WH 


!  lli'il; 


iJir" 


■r  ■■■■ 


\ 


tihvavy  of 'the  'theological  ^tmimvy 

PRINCETON  •  NEW  JERSEY 
PRESENTED  BY 

Rufus  H.  LeFevre 
BX'^878 

.5.H1Z5 


jV  I 


,  \  --' 


«t 


.'i.  -.     /-  jf^-'' 


^^^ 


IJ.      ' 


[W^i 


APR  21  ias. 


yjimki 


HOLINESS; 


THE  HIGHER  CHRISTIAN  LIEE. 


By  JACOlB  HOKE. 


Tlae   pvix*e   in   heart   shall   see   God.' 


DAYTON,  OHIO: 
United  Brethren  Printing  Establishment, 

1870. 


E?rTERED   ACCOKDlNfi  TO   AOT   OF   CONGRESS,   IN    THE   OFFICE   OF  THE 
tlBRAKIAS  Ot  CoNGREftS,   AT   WASHINGTON,   D.   C, 


CONTENTS 


CHAPTER  I. 
The  Legal  and  the  Evangelical  States 9 

CHAPTER  11. 

Sanctification  a  Work  Distinct  from  JustificatkA", 
AND  Subsequent  to   it 27 

CHAPTER  III. 

Is    Sanctification    the    Result    of    Growth,    or    an 
Instantaneous  Acquisition? iKi 

CHAPTER  IV. 

Perfect  Love 48 

CHAPTER,  V. 

Holiness — What  it  is  not,  and  what  it  is oh 

CHAPTER  VI. 

Objections  Answered lb 

CHAPTER  VII. 
Consecration 95 


PREFACE 


"And  ye  are  not  your  own,  for  ye  are  bought  with  a 
price;  therefore  glorify  God  in  your  body  and  spirit,  which 
are  God's."     I.  Cor.  vi.  19—20. 

"Therefore  to  him  that  knoweth  to  do  good,  and  doeth  it 
not,  to  him  it  is  sin."     James  iv.  17. 

In  these  scriptures  are  embodied  our  reasons  for  appear- 
ing thus  prominently  before  the  church  in  defence  of  what 
we  conceive  to  be  important  truth. 

Obedience  to  duty,  therefore,  and  not  any  desire  to  pro- 
voke controversy,  impels  us  to  an  humble  effort  to  meet  some 
of  the  objections  entertained  by  many  pious  Christians  to 
the  doctrine  of  "Holiness,  or  the  Higher  Christian  Life,"' 
believing  that  many  of  those  objections,  though  honestly 
entertained,  would  disappear,  before  a  proper  understand- 
ing of  the  subject. 

Notwithstanding  the  many  aids  furnished  to  a  correct 
understanding  of  the  doctrine  of  holiness,  multitudes  mis- 
apprehend its  true  nature. 

Opinions  are  formed  from  terms  and  technicalities,  not 
from  a  careful  analysis  of  the  facts  represented  by  those 
terms,  thus  leading  to  the  belief  that  more  is  claimed  by  the 
advocates  of  this  doctrine  than  the  truth  warrants. 

While  scriptural  terms  are  not  to  be  ignored  in  deference  to 
fastidious  considerations,  we  are  not  disposed  to  contend  for 
terms  or  technicalities,  nor  do  we  hold  ourself,  nor  the  doc- 
trines we  advocate,  responsible  for  the  extravagances  and 
inconsistencies  of  some  whose  zeal  is  contrary  to  knowledge. 

With  all  due  respect  for  those  who  differ  from  us,  we  claim 
to  have  God  and  his  word  on  our  side.  With  those  whose 
opposition  sometimes  finds  utterance  in  uncharitable  and 
intemperate  expressions,  we  have  no  controversy  to  wage. 
In  the  face  of  the  truth  taught  in  Mark  ix.  38 — 40,  it  would 


PREFACE.  V 

be  expected  that  they  would,  at  least,  be  in  sympathy  with 
the  general  cause  we  aim  to  promote,  of  which,  however 
unkind  and  uncharitable  expressions  furnish  no  evidence. 

We  aim  at  immediate  practical  results.  The  doctrine  of 
holiness  we  conceive  to  be  of  special  necessity  to  arrest  the 
tidal  wave  of  worldliness  and  formality  that  threatens  the 
perpetuity  of  vital  religion. 

That  Satan  does  take  advantage  of  this  theme  to  blind, 
deceive,  and  ruin  souls,  we  freely  admit.  Disregarding  the 
plain  Bible  precepts  touching  worldly  conformity  and  asso- 
ciations, many  such  identify  themselves  prominently  with 
our  subject  as  professors  or  seekers,  thus  inflicting  untold 
evil  upon  the  Savior  in  the  house  of  his  friends.  We  dis- 
claim all  such  inconsistencies,  and  claim  that  our  theme  does 
not  encourage,  in  the  least,  any  departure  from  scriptural 
propriety. 

Before  any  one  can  intelligently  repudiate  the  doctrine  of 
scriptural  holiness,  he  should  be  able  to  explain,  upon  some 
other  consistent  theory,  the  following  scriptures: 

"That  he  would  grant  you,  according  to  the  riches  of  his 
glory,  to  J^  strengthened  with  might  by  his  Spirit  in  the 
inner  man.^  That  Christ  may  dwell  in  your  hearts  by  faith ; 
that  ye,  being  rooted  and  grounded  in  love,  may  be  able  to 
comprehend  with  all  saints  what  is  the  breadth,  and  length, 
and  depth,  and  hight;  and  to  know  the  love  of  Christ,  which 
passeth  knowledge,  that  ye  might  he  filled  with  all  the  fullness  of 
God.  Now  unto  him  that  is  able  to  do  exceeding  abun- 
dantly above  all  that  we  ask  or  think,  according  to  the  power 
that  worket.h  in  us,  unto  him  be  glory  in  the  church  by  Christ 
Jesus  throughout  all  ages,  world  without  end.  Amen." 
Eph.  iii :  16—21 

At  the  solicitation  of  those  high  in  oflScial  position  in  the 
church,  in  wliosp  judgment  we  have  confidence,  we  revise 
fo  publication  in  this  form,  our  articles  lately  contributed 
to  lio  ReligiouB  T'!(>scope.  in  the  hope  that  sincere  inquirers 
af    r  truth  ni:)v  '.  <  h»nf»fitted,  and  God  glorified. 

•"UAMBKRSBURfi      PeVN. 


INTRODUCTION. 


The  leading  design  of  the  plan  of  salvation  is  to  restore 
man  to  complete  holiness.  The  types  and  shadows  of  the 
ceremonial  law  were  designed  to  teach  the  necessity  of 
moral  purity.  The  precepts  of  the  Bible,  and  the  teachings 
of  the  prophets,  point  unerringly  toward  the  same  consum- 
mation.  The  provisions  of  grace,  and  the  promises  of  God 
bring  the  blessing  of  complete  deliverance  from  sin  to  the 
mouth  and  heart  of  every  man  who  desires  to  be  saved.  No 
one  need  be  mistaken  as  to  the  nature  of  this  attainment, 
for  the  blessed  Jesus  has  come  and  left  us  a  perfect  example 
of  what  Bible  holiness  is.  "Every  one  that  is  perfect  shall 
be  as  the  Master."  "He  that  saith  he  abideth in-=ftim,  ought 
himself  so  to  walk  even  as  he  walked."  "He  has  left  us  an 
example  that  we  should  walk  in  his  steps." 

No  true  Christian  can  oppose  this  great  salvation.  He 
that  feels  any  opposition  to  it  in  his  heart  may  well  doubt 
the  correctness  of  his  moral  state.  There  is  no  surer  evi- 
dence of  the  need  of  a  deeper  work  of  grace  than  a  feeling 
of  hatred  toward  the  doctrine  or  the  experience  of  holiness. 
Every  truly  regenerated  heart  has  born  within  it  a  holy 
aspiration  after  complete  conformity  to  the  Divine  image. 

"Oh,  for  a  heart  to  praise  my  God, 
A  heart  from  sin  set  free," 

is  the  daily  language  of  the  soul  to  which  God  has  imparted 
the  principle  of  the  new  life.    Young  converts  may  much 


INTRODUCTION.  Vll 

more  easily  be  led  to  embrace  Christ  as  a  full  Savior  from 
all  sin,  than  those  who  have  neglected  to  follow  out  the  first 
holy  impulses  of  their  newly  regenerated  hearts.  *'They 
that  hunger  and  thirst  after  righteousness  shall  be  filled." 

The  experience  of  every  one  who  has  earnestly  sought  this 
grace,  even  before  he  has  obtained  the  witness  of  the  Spirit 
that  he  has  been  accepted,  is  evidence  to  him  that  God  wills 
his  sanctification.  Who  has  ever  earnestly  sought  for  the 
entire  sanctification  of  his  nature  without  feeling  a  con- 
scious nearness  of  God,  encouraging  him  to  still  press 
forward  toward  the  mark  of  his  high  calling?  On  the  other 
hand,  who  that  has  opposed  the  doctrine  of  complete  holiness 
has  not  realized  a  withdrawal  of  the  light  of  God's  counte- 
nance, and  a  consequent  hardening  of  the  heart?  He  who 
opposes  this  blessed  truth  fights  against  God.  He  pleads 
for  Baal,  and  encourages  sin  and  unbelief. 

The  church  at  this  age  has  no  greater  want  than  a  thor- 
ough revival  on  the  subject  of  holiness, — such  a  revival  as 
will  save  us  from  worldliness,  selfishness,  and  the  various 
forms  of  pleasure-seeking  which  threaten  to  destroy  the 
spiritual  power  of  the  churches.  It  can  not  be  denied,  that 
the  great  majority  of  professing  Christians  are  living  far 
beneath  the  Bible  standard.  The  apostle  calls  such  persons 
"  carnal"  instead  of  "spiritual,"  and  to  "walking  as  men" 
of  the  world, — ambitious,  contentious,  seeking  and  loving 
pleasure  and  promotion  more  than  the  honor  that  comes  from 
God.  On  this  account  every  true  Christian  rejoices  at  every 
honest  effort  to  awaken  the  church  from  herlXikewarm  state, 
and  to  stir  up  Christians  to  seek  for  the  fullness  of  gospel 
salvation. 

A  prayerful  and  honest  perusal  of  the  following  pages 
will  convince  many  of  their  need  of  a  new  baptism  of  love. 
Its  clear  logic,  and  its  plain  scriptural  arguments,  so  kindly 


Vlll  INTRODUCTION. 

and  so  earnestly  pressed  upon  the  heart  and  conscience,  can 
not  fail  to  be  beneficial.  He  who  sincerely  desires  to  know 
the  truth,  and  reads,  prays,  and  believes  with  all  his  heart, 
shall  be  led  into  all  truth.  Whosoever  will  do  his  will,  shall 
know  of  the  doctrine  whether  it  be  of  God.  It  is  not  the 
mere  reader  or  hearer,  but  the  doer  that  shall  be  blessed. 
May  the  blessing  of  God  go  with  this  little  volume,  and 
make  it  a  means  of  full  salvation  to  the  readers,  and  lead 
them  experimentally  and  practically  to  adopt  the  motto — a 
single  eye,  a  pure  heart,  and  a  consecrated  life. 

D.  EDWARDS. 


HOLIlSrESS. 

CHAPTER  I. 

THE    LEGAL    AND    THE    EVANGELICAL    STATES. 

That  tliere  are  multitudes  in  all  our  cliurclies,  of 
sincere,  honest  souls,  aspiring  to  a  higher  plane  of 
Christian  life  than  the  pulpits  or  the  literature  of  the 
churches  generally  offer,  is  patent  to  all  whose^means 
of  information  enable  them  to  ascertain  the  under- 
current of  feeling  that  prevails ;  and  in  the  hope  that 
we  may  instrumentally  lead  many  of  these  to  a  realiza- 
tion of  that  higher  attainment  in  the  divine  life  which 
the  gospel  proposes  to  confer,  we  accept  the  duty  we 
have,  with  much  reluctance,  undertaken. 

The  Scriptures  present  two  prominent  phiases  of 
Christian  experience,  as  follows  : 

I.  The  legal  state,  portrayed  in  Romans  vii.  8 — 25. 

II.  The  evangelical  state,  or  the  state  of  liberty  and 
deliverance,  indicated  in  Romans  viii.,  and  elsewhere. 

The  truths  we  wish  to  bring  out  with  special  promi- 
nence will  appear  in  the  following  statement  of  the 
various  methods  of  interpretation  of  Romans  vii. : 
2 


10  HOLINESS. 

1.  One  class  of  expositors  assert  that]  the  apostle,  Id 
this  chapter,  draws  the  portrait  of  the  Christian  in 
his  normal  experience,  and  that  any  advancement  be- 
yond this  is,  except  in  a  few  rare  cases,  and  these  at 
or  near  death,  not  to  be  expected. 

2.  Another  theory  is,  that  the  apostle  has  no  refer- 
ence whatever  to  a  person  in  a  justified  state,  but  to  a 
sinner  under  conviction  for  sin. 

3.  Still  another  interpretation  is  that  the  apostle- 
has  in  view  one  in  a  justified  state,  but  unfortunately 
entangled  in  the  wilderness  of  legality;  one  who  linger& 
near  Sinai,  admidst  its  surroundings  of  sterility  and  bar- 
renness, while  Zion  and  its  pleasant  associations  are 
his  privileged  dwelling-place.  The  careful  attention 
and  comparison  of  the  reader  is  invited  to  Gal.  iv, 
23—26  and  Heb.  xii.  18—21. 

Having  thus  stated  the  three  theories  of  interpre- 
tation, let  us  examine  somewhat  into  each  of  them, 
and  ascertain,  if  we  can,  which  is  correct. 

The  theorists  of  the  first  class  ascribe  to  ignorance 
or  fanaticism  the  theory  that  offers  deliverance  from 
the  state  of  bondage  so  painfully  expressed  by  the 
apostle.  Indeed  it  would  appear  from  their  writings 
and  their  preaching  that  one  of  the  most  marked 
evidences  of  a  gracious  state  is,  with  becoming  sub- 
mission to  an  inexorable  law,  to  exclaim  "Oh, 
wretched  man  that  I  am  !  Who  shall  deliver  me  from 
the  body  of  this  death?"  In  their  experience,  in  their 
expressions,  in  their  prayers,  in  their  whole  temper  and 
spirit,  a  felt,  ever-conscious  realization  of  the  fact  of 


HOLINESS.  11 

their  beiug  poor  miserable  sinners  appears  to  be  promi- 
nent, they  never  rising  above  this  legal  bondage  into 
the  light  and  liberty  of  the  gospel.  With  apparent 
satisfaction,  they  plead  in  extenuation  of  their  many 
secret  and  open  sins,  the  declared  fact  that  "  The 
good  that  I  would,  I  do  not ;  but  the  evil  which  I 
would  not,  that  I  do." 

Many  others  who  realize  the  galling  yoke  that  binds 
them,  and  would  fain  avail  themselves  of  proffered 
deliverance,  are  left  to  their  life-long  bondage  for  want 
of  light  and  information.  Holding  the  theory  that 
deliverance  is  not  practicable  this  side  the  dying  hour, 
they  but  seldom  rise  higher  than  their  creed  pro- 
poses. The  judicious  Albert  Barnes  truthfully  ob- 
serves in  substance  that  "  in  general  a  person  has  about 
as  much  religion  as  he  believes  he  can  attain  in  this 
life.  If  he  believes  in  a  high  state  of  grace,  he  is 
likely  to  rise  to  that  experience ;  if,  however,  he  does 
not  believe  in  an  elevated  state  of  grace,  he  never  rises 
above  his  own  standard."  In  this  fact  is  found  the 
reason  for  the  low  type  of  piety  in  so  large  a  part  of 
Christendom.  With  many,  conversion  to  God  with  an 
experimental  evidence  of  that  fact,  fe  not  required  as 
essential  to  true  religion,  much  less  holiness,  separation 
from  the  world,  and  the  mind  and  spirit  of  Jesus. 
Intemperance,  profanity,  and  immorality,  are  winked 
at  as  infirmities  rather  than  the  evidence  of  actual 
alienation  from  God.  The  church,  as  a  hospital,  is 
made  the  receptacle  of  all  the  moral  impurity  that 
ungodly,  unconverted  men  and  women  bring  with  them 


12  HOLINESS. 

into  it,  where  tliej^  are  subjected  to  a  course  of  treat- 
ment, not  to  cure,  but  to  palliate  their  maladies. 
Surely  a  reformation  is  sadly  needed  here,  or  the  mass 
of  moral  corruption  that  finds  shelter  in  the  church 
under  the  protecting  wing  of  this  deception  of  the 
enemy  may  endanger  the  life  of  the  church  itself,  and 
necessitate  the  raising  of  another  church  to  execute 
the  gracious  purposes  of  God. 

If  the  atonement  of  the  Son  of  God  does  not  con- 
template a  higher  and  nobler  type  of  Christianity,  even 
in  this  militant  state,  then  we  are  led  to  conclude 
that  it  is  deficient  in  its  provisions  of  mercy.  If  men 
are  not  to  be  saved  from  their  sins;  if  they  are  doomed 
to  a  life-long  bondage  to  the  carnal  mind ,  to  lust,  anger, 
pride,  ambition,  love  of  the  world,  and  unbelief ;  if  they 
are  the  meanwhile  to  be  mocked  with  glittering  ex- 
pressions of  a  promised  deliverance,  always,  however, 
placed  in  the  remote  future;  all  their  tears  and  prayers 
and  aspirations  without  remedy  or  avail :  the  conclu- 
sion is  inevitable  that  the  great  remedial  agency  t)f 
heaven  is  not  fully  adapted  to  the  necessities  of  the  case, 
an  effectual  bar  to  which  conclusion  is  found  in  the 
hope-inspiring  declaration,  '\Wherefore  He  is  able  also 
to  save  them  to  the  uttermost  that  come  unto  God  by 
Him,  seeing  He  ever  liveth  to  make  intercession  for 
them." 

No  wonder  is  it  that  the  progress  of  Christianity  is  so 
comparatively  slow,  that  the  wickedness  of  the  age  is 
so  great  and  heaven-daring,  when  the  church  to  whose 
custody  God  has   intrusted  his  holy   truth,  has   dis- 


HOLINESS.  13 

counted  that,  and  permitted  the  enemy  to  close  her  eyes 
to  her  high  and  holy  privileges,  and  thus  while  in  her 
criminal  slumber,  permitted  the  enemy  to  sow  his 
poisonous  darnel  in  the  garden  of  the  Lord,  thereby 
infitting  her  for  vigorous,  effective  labor.  It  is  high 
time  that  she  awake  from  her  slumber,  shake  herself 
from  her  slothful ness,  rise  to  a  proper  appreciation  of 
her  duties  and  privileges,  and  go  forth  upon  her  proper 
mission  ere  her  Lord  come  and  find  her  wanting. 

Whilethe  condition  of  the  masses  of  professors  is  as 
described,  there  are  among  them  many  who,  "  seeing 
through  a  glass  darkly,"  inspired  by  the  hope  of  attain- 
ing the  deliverance  which  the  gospel  proffers,  are  press- 
ing forward  and  entering  upon  the  plane  of  holiness 
and  deliverance  despite  the  ignorance  of  their  spiritual 
guides.  Many  of  the  most  pious,  learned,  and  effective 
champ^onsof  God,  who  enjoy,  profess,  preach,  and  write 
of  the  precious  doctrine  of  the  higher  Christian  life,  have 
been  opposers,  but  who,  despite  their  theories  and 
prejudices,  by  the  operation  of  the  Spirit,  under  afflic- 
tions and  chastisements,  have  been  led  out  of  this  moral 
wilderness  into  the  Canaan  of  perfect  rest  in  Jesus. 
Among  these  we  point  with  extreme  satisfiiction  to 
President  Mahan,  Mr.  Finney,  and  Mr.  Upham,  author 
of  "  The  Life  of  Faith,"  "Interior  Life,"  and  "Divine 
Union."  The  light  is  breaking  and  spreading  before 
which  ignorance  and  error  must  disappear.  May  it  go 
forth  until  it  shall  have  banished  the  last  remnant  of 
prejudice  and  ignorance  that  have  hitherto,  so  long  and 
lamentably,  enshrouded  the  church  of  Christ. 


14  H  0  L  I  N  E  s  y . 

We  now  come  to  consider  the  two  other  theories, 
and  that  ^ we  may  the  better  present  our  points,  we 
consider  both  propositions  in  one,  not  proposing  a 
negative  inquiry  into  the  second  theory.  The  remain- 
ing propositions  are : 

II.  That  the  apostle  had  no  reference  whatever  to 
a  person  in  a  justified  state,  but  to  a  sinner  under 
conviction  for  sin. 

III.  Still  another  theory  of  interpretation  is,  that 
the  apostle  had  in  his  view  one  in  a  justified  state,  but 
unfortunately  entangled  in  the  wilderness  of  legal- 
ity— one  who  lingers  near  Sinai  amidst  its  surround.- 
ings  of  sterility  and  barrenness — while  Zion  and  its 
associations  are  his  privileged  dwelling-place. 

That  the  latter  interpretation  is  the  correct  one,  we 
adduce  the  following  in  evidence : 

1.  The  connection  in  which  the  apostolical  portraiture 
relatively  stands  in  the  body  of  the  epistle,  proves 
beyond  contradiction  that  the  personification  is  of  one  in 
a  justified  state,  thou  h  under  a  legal  restraint  of  his 
freedom,  rather  than  of  the  convicted  sinner. 

In  the  following  examination  the  reader  is  invited  to 
open  his  New  Testament  and  follow  us  closely. 

That  the  person  whose  internal  struggles,  so  graphic- 
ally set  forth  by  the  apostle,  has  passed  into  the  jus- 
tified state,  is  fully  evident  in  the  scripture  preceding 
the  chapter  in  which  this  bondage  is  expressed.  "There- 
fore, being  justified  by  faith,  we  have  peace  with  God, 
through  our  Lord  Jesus  Christ."  Komans  v.  1.  Upon 
the  fair  presumption  that  the  apostle  is  tracing  the 


HOLINESS.  15 

internal  experience,  in  its  various  stages,  of  the  same 
l^erson  and  not  of  a  new  cliaracter  introduced  at  an 
inopportune  stage,  thereby  breaking  the  continuity  of 
the  narieative,  we  conclude  that,  having  passed  beyond 
the  threshhold  of  justification,  his  subsequent  struggles 
and   victories  are  continuously  given. 

To  this  newly  justified  one,  then,  the  apostle,  in  the 
succeeding  sixth  chapter,  raises  the  standard  of  holi- 
ness, offering  his  deliverance  from  inbred  sin,  the  death 
by  crucifixion  of  the  old  man,  and  a  resurrection  to 
a  new  and  higher  grade  of  spiritual  life.  Read  care- 
fully the  whole  of  this  sixth  chapter  of  Romans  and 
mark  the  strong  expressions,  as,  '"''Dead  indeed  unto 
sin,  and  alive  unto  God,^^  ''''Free  from  sin,^^  "  The 
body  of  sin  destroyed,^'  "  The  old  man  criicijied^'' 
*'  Sin  shall  not  have  dominion  over  you,  for  ye  are  no 
longer  under  the  law,  hut  under  graced  *'  Bid  n'Sw 
being  made  free  from  sin,  and  become  servants  to  God, 
ye  have  your  fruit  unto  holmes,  and  the  end  everlasting 
lifer 

If  these  strong  declarations  do  not  justify  the  most 
sanguine  expectations  of  the  attainment  of  a  state  of 
grace,  the  most  appropriate  terms  to  designate  which 
are  holiness  and  sanctification,  in  their  scriptural 
import,  as  applied  to  men,  their  language  is  not«to  be 
understood  in  the  plain  and  obvious  meaning. 

But  what  are  the  obstacles  to  be  overcome  to  attain 
unto  this  state  of  gospel  freedom?  The  law  is  the 
barrier — the  disturbing  element,  unwilling  to  permit 
sone  so  long  held  in  servile   vassalage   to  escape,  the 


16  HOLINESS. 

enemy  induces  the  fearful  believer  to  conclude  that  he 
is  not  under  obligations  to  this  law,  that  he  must  in 
some  way  meet  and  discharge  in  the  way  of  penances, 
tears,  and  obedience  its  requirements,  while  by  the  body 
of  Christ  he  is  forever  freed  from  the  law  as  a  means 
and  ground  of  justification. 

But  can  the  believer  be  freed  from  the  dominion  of 
the  law  ?  Yes,  in  the  same  manner  that  a  woman  is 
freed  from  the  law  of  marriage,  namely,  the  death 
of  her  husband.  But  does  the  -law  die  to  the  believer, 
or  he  die  to  the  law?  Hear  what  the  apostle  says 
concerning  this,  in  Romans^ vii.  4,  6.  "Wherefore, 
my  brethren,  ye  also  are  become  dead  to  the  law  by  the 
body  of  Christ ;  that  ye  should  be  married  to  another, 
even  to  him  who  is  raised  from  the  dead,  that  we  should 
bring  forth  fruit  unto  God." 

"  But  now  we  are  delivered  from  the  law,  that  being 
dead  wherein  we  were  held;  that  we  should  serve  in 
newness  of  spirit,  and  not  in  oldness  of  the  letter." 

With  beautiful  harmony  the  words  of  the  apostle 
in  Ephesians  v.  25 — 30,  correspond  with  those  above 
quoted.  "  Husbands,  love  your  wives,  even  as  Christ 
also  loved  the  church,  and  gave  himself  for  it ;  that 
he  might  sanctify  and  cleanse  it  with  the  washing  of 
watei;  by  the  word  ;  that  he  might  present  it  to  himself 
a  glorious  church,  not  having  spot,  or  wrinkle,  or  any 
such  thing ;  but  that  it  should  be  holy  and  without 
blemish.  So  ought  men  to  love  their  wives  as  their 
own  bodies.  He  that  loveth  his  wife  loveth  himself. 
For  no    man   ever    yet    hated    his    own   flesh;     but 


HOLINESS.  17 

nourishes  and  cherislieth  it,  even  as  the  Lord  the 
church  :  for  we  are  jnemhers  of  his  hocJy,  of  his  flesh, 
and  of  his  hones.'' 

The  figure  of  marriage  employed  to  represent  the 
connection  between  Christ  and  his  people  is  suggestive 
of  some  precious  considerations,  as, 

First.  The  wife  takes  upon  her  the  name  of  her 
husband;  so  we  take  the  name  of  Christ — Christian. 

Second.  By  reason  of  marriage  the  wife  loses  her 
identity  in  law,  her  husband  standing  responsible  for 
her ;  so  "  Christ  has  become  the  end  of  the  law  for 
righteousness  to  every  one  that  believeth."  That  is  to 
say,  the  claims  of  the  law  have  been  fully  satisfied  by 
Christ  for   all  them   that   believe. 

When  the  law  thunders  its  claims  ifpon  us,  then  we 
should  at  once  refer  it  to  Christ. 

"Jesus  paid  it  all, 
All  the  debt  I  owe." 

The  truth  taught  in  this  representation  is  beauti- 
fully exemplified  in  the  following  incident  related  by 
Mr.  Spurgeon.  A  person  born  in  England  but  a 
naturalized  citizen  of  the  United  States  was  arrested 
in  one  of  the  Spanish  colonies  and  was  about  to  be 
executed.  Failing  to  secure  his  release,  the  United 
States  consul  wrapped  around  him  the  stars  and  stripes 
of  the  United  States,  and  the  national  flag  of  England, 
and  then  said  to  his  executioners,  "  Now  fire  if  you 
dare.  Whoever  touches  those  flags  insults  the  govern- 
ments they  represent."  So  belonging  to  Christ,  and 
covered  by  the   mantle  of  his  merits,  whoever  would 


18  H  O  L  I  N  E  :^  S  . 

harm  us  would  harm  Christ  himself.  This  truth  is 
in  accordance  with  such  scriptures  as  Matt,  xxv. 
40 — 45.    Acts  ix.  4. 

Third.  The  husband  becomes  the  natural  and  legal 
protector  and  provider  of  his  wife ;  so  Christ  is  our 
protector  and  provider,  \Yhen  we  can  fully  trust  in 
Jesus  our  anxieties  subside. 

Fourth.  The  Savior  admitted  but  one  justifiable 
cause  of  divorce.  Matt.  v.  31 — 32.  By  parity  of 
reasoning,  therefore,  as  well  as  from  [scriptural  decla- 
rations, nothing  so  effectually  divorces  the  soul  from 
Christ  as  what  the  Scriptures  define  as  spiritual  adul- 
tery. "  Ye  adulterers  and  adulteresses.,  knoio  ye  not  that 
the  friendship  of  the  world  is  enmity  with  God?  Who- 
soever., therefore,  will  he  a  friend  of  the  world,  is  the 
enemy  of  God.'^  James  iv.  4.  The  indissoluble  char- 
acter of  the  tie  that  unites  the  soul  to  Jesus  is  stated 
in  Romans  viii.  35 — 39.  These  words  should  be  inter- 
preted in  the  light  of  the  relation  suggested  by 
Komans  vii.  1 — 4,  Ephesians  v.  25—32,  and  the  songs 
of  Solomon. 

But  what  are  the  consequences  if  the  wife  does 
not  fully  rely  upon  her  husband  to  meet  the  claims 
of  the  law  ?  Plainly,  she  will  be  perplexed  in  vain, 
having  nothing  to  pay.  What  are  the  results  if  the 
justified  soul  does  not  fully  rely  upon  the  all-sufficient 
atonement  of  Jesus,  but  attempts  by  works  and  pen- 
ances to  satisfy  the  demands  of  the  law,  as  a  means  of 
maintaining  justification.  Those  results  are  stated  in 
Komans  vii., which  we  will  consider  more  fully  hereafter. 


II  O  L  I  N  E  S  S  .  19 

2.  We  admit  that  while  the  condition  of  the  con- 
victed sinner  is,  in  many  respects,  like  that  portrayed  in 
Romans  vii.,  yet  there  are  points  where  the  analogy 
fails,  as  in  verses  22  and  23. 

3.  The  experience  of  the  many  eminent  witnesses 
who  have  passed  from  the  lower  to  the  higher  state  of 
grace,  attests  the  truth  of  our  theory.  Elevated  to  a 
position  from  which  their  discernment  is  more  accu- 
rate and  extensive,  their  testimony  possesses  peculiar 
value.  Here  we  have  abundant  material,  but  little  of 
which  can  be  used  in  the  limits  of  this  chapter.  All 
who  desire  light  upon  this  point  will  be  greatly  bene- 
fited by  reading  "Pioneer  Experiences,"  published  by 
W.  C.  Palmer,  jr..  No.  14  Bible  House,  New  York. 
We  can  not  forego  the  pleasure  of  inserting  the  fol- 
lowing to  the  point,  from  the  experience  of  President 
Mahan,  as  written  by  himself:  "Two  facts  in  the 
aspect  of  the  church  and  the  ministry  struck  me  with 
gloomy  interest.  Scarcely  an  individual,  within  the 
circle  of  my  knowledge,  seemed  to  know  the  gospel  as 
a  sanctifying  or  peace-giving  gospel.  In  illustration  of 
this  remark,  let  me  state  a  fact  which  I  met  with  in 
the  year  1831  or  1832.  I  then  met  a  company  of  my 
ministerial  brethren,  who  came  together  from  one  of 
the  i^iost  favored  portions  of  the  country.  They  sat 
down  together,  and  gave  to  each  other  an  undisguised 
disclosure  of  the  state  of  their  hearts,  and  they  all, 
with  one  exception,  and  the  experience  of  that  indi- 
vidual I  did  not  hear,  acknowledged  that  they  had  not 
daily  communion  and  peace  with   God.     Over  these 


20  HOLINESS. 

facts  they  wept ;  but  neither  knew  how  to  direct  the 
other  out  of  this  thick  and  impenetrable  gloom  which 
covered  them,  and  I  was  in  the  same  ignorance  as  my 
brethren.  I  state  these  facts  as  fair  examples  of  the 
state  of  the  church  and  the  ministry  as  far  as  my  ob- 
servation has  extended."  Pioneer  Experience,  page  12. 
It  is  truly  refreshing  to  follow  this  eminent  Christian 
in  his  wanderings  until  he  emerged,  under  the  guidance 
of  the  Spirit,  in  the  clear  light  of  holiness. 

4.  The  truth  of  our  interpretation  is  further  demon- 
strated by  the  experience  of  multiplied  thousands  of 
honest,  sincere  Christians  all  over  the  earth  and  in  all 
our  churches. 

Theory  is  often  made  to  fall  before  stubborn  facts. 
To  the  experience,  then,  of  our  readers,  we  appeal, 
rather  than  to  his  traditional  theory  or  creed,  and 
urge  upon  him  the  inquiry,  if  he  has  not,  during  a  large 
part  of  his  religious  life,  read  the  outlines  of  his  own 
experience  in  the  faithful  glass  of  truth,  as  held  before 
him  by  the  apostle  in  Romans  vii.  Our  long  and 
intimate  association  with  Christians,  with  frequent 
interchanges  of  opinion  and  experience,  as  well  as  our 
general  observation  and  reading,  go  to  prove  that  the 
majority  of  Christians,  despite  their  creed  and  their 
reluctance  to  acknowlege  it,  find  their  religious  status 
more  truthfully  traced  in  Romans  vii.,  than  in  Romans 
viii. 

We  deem  this  point  of  such  vital  importance  that 
we  linger  upon  it  more  in  detail. 

We  have  in  the  following  incident  a  strikiug  type 


HOLINESS.  21 

of  the  gospel.  After  Moses  and  Eliashad  disappeared 
from  the  mount  of  transfiguration,  the  evangelist  says 
that  when  the  disciples  had  lifted  up  their  eyes  "  they 
saw  no  man  save  Jesus  onlyy  Jesus  only  is  seen  by 
the  truly  evangelical  believer  who  walks  in  light  and 
liberty,  while  the  legal,  doubting  one  sees  Moses  and 
Elias  more  prominently  in  the  vision. 

One  class  of  Christians  can  realize  nothing  higher 
than  law,  duty,  and  precept.  They  are  ever^measuring 
themselves  by  the  law,  by  others,  or  by  themselves,  and 
drawing  discouraging  inferences  against  themselves. 
The  dark  shadow  of  Moses  eclipses  all  their  joys  and 
dissipates  all  their  hopes.  Occasional  refreshings  in 
the  means  of  grace  are  discredited  by  a  captious  un- 
belief, succeeded  by  darkness  and  doubts  as  before. 
Such  disciples  are  ever  in  torment  from  considerations 
such  as  these,  that  prohahly  they  never  repented,  that 
they  did  not  feel  deeply  enough  the  guilt  of  sin,  were 
never  truly  converted,  that  their  refreshings  vouchsafed 
to  them  were  hut  imaginary,  &c.  Thus  impressed, 
they  look  to  the  law,  to  Moses,  not  to  Jesus  only. 
They  seek  to  feel  more,  to  do  something  to  appease  the 
law,  to  meet  its  demands,  thus  discrediting  the  per- 
fect work  of  the  Son  of  God,  in  that  they  imagine 
that  the  atonement  of  Christ  can  not  meet  their 
case  just  as  they  are,  but  something  more  must  be 
done  by  them,  or  in  them,  to  prepare  them  to  receive 
the  proffered  blessing  of  complete  deliverance.  Others 
see  Elias  only  as  prominently.  The  stern  asceticism 
of  Elijah  is  reproduced  in  these  fastings  and  penances 


22  HOLINESS. 

or  in  the  character  of  the  forerunner  of  Jesus.  They 
never  advance  beyond  the  repenting,  the  preparing^  and 
the  seeking  state  as  taught  by  John.  With  the  dis- 
ciples of  Apollos  at  Ephesus,  baptized  "  unto  John's 
baptism,"  but  who  never  "  so  much  as  heard  whether 
there  be  any  Holy  Ghost,"  (Acts  xviii,  and  xix.,)  such 
persons  are  more  concerned  about  ordinances  as  water 
baptism,  the  Lord's  supper,  and  other  purely  cere- 
monials of  religion,  than  they  are  about  the  reception 
and  enjoyment  of  the  Spirit  itself. 

Concerning  the  fact  and  the  mode  of  the  Spirit's  opera- 
tions, as  little  is  really  understood  as  the  philosophy  of 
the  wind.  J  ohn  iii.  8.  It  is  not  the  province  of  the 
Spirit  to  reveal  either  itself  or  the  mode  of  its  opera- 
tions ;  hence  the  uncertainty  of  many  as  to  matters 
of  emotional*  experience.  Jesus  declared  concerning 
the  Spirit,  "  He  shall  not  speak  of  himself,  "  but  "  he 
shall  testify  of  me."  Thus  we  have  the  proper  work 
of  the   Spirit,   to   reveal   to  the   eye   of  faith  Jesus- 

The  first  person  of  the  Holy  Trinity,  as  well  as  the 
third,  testifies  to  Jesus  also.  "  This  is  my  beloved  Son, 
in  whom  I  am  well  pleased.     Hear  him." 

There  are  those,  converted  in  early  youth,  or  from 
convictions  partaking  more  of  the  intellectual  than 
the  emotional,  that  are  apt  to  be  tormented  with  dis- 
tressing doubts  and  fears,  as  to  the  genuineness  of  their 
repentance,  and  their  conversion,  particularly  when  led 
to  comparisons  with  others  with  whom  the  emotional 
was  more  marked.  In  the  character  of  "the  accuser 
of  the  brethren,"  the  enemy  has  been  tormenting  them 


HOLINESS.  28 

for  years  together,  producing  the  conflicts  and  the 
bondage  expressed  in  Romans  vii. 

Honestly  supposing  that  a  further  work  of  prepara- 
tion is  necessary,  they  linger  at  Sinai,  inviting  its  ter- 
rors and  its  thunderings  and  lightning,  to  complete  in 
them  a  fitness  to  receive  Jesus.  Their  eyes  are  turned 
in  the  wrong  direction.  The  wilderness  of  Sinai  must 
be  left  behind,  and  they  must  be  urged  to  rapid  strides 
towards  Zion. 

That  there  are  so  many  in  this  legal  state  is 
more  the  fkult  of  the  ministry  than  their  own. 
Concerning  their  spiritual  guides,  it  may  be  said  of 
many,  as  Jesus  said  of  the  Pharisees  of  his  day,  "Ye 
have  taken  away  the  key  of  knowledge :  ye  entered  not 
in  yourselves,  and  them  that  were  entering  in  ye 
hindered." 

Doubting,  tormented  disciples  of  Jesus,  for  such  we 
understandingly  declare  you  to  be,  there  is  help  for  you. 
It  is  in  Jesus;  in  his  all-finished  work,  requiring 
neither  your  feeling  more  nor  doing  more  to  complete 
it,  or  to  render  you  more  fit  to  receive  its  precious  ben- 
efits. All  this  is  of  the  law.  Fear  not  to  turn  your 
back  upon  all  these  tormenting  considerations,  which 
often,  the  enemy  will  tell  you,  proceed  from  the  opera- 
tion of  the  Spirit.  Aim  at  perfect  deliverance,  and  seek 
it  by  faith,  and  you  will  undoubtedly  realize  it. 

5.  The  following  facts  further  attest  the  truth  of  an 
exposition : 

First.  The  low  type  of  purity,  caused  by  the  fact 
that  men  and  women  are  taught  that  deliverance  from 


24  HOLINESS. 

tliis  legal  bondage  is  neither  desirable  nor  practicable. 
This  degeneracy  is  evident  in  the  prevailing  spirit, 
pursuits,  and  superfluities  of  professors.  It  was  to 
professors  the  apostles  addressed  the  admonition,  "  Be 
not  conformed  to  this  world;"  but  how  few  of  them 
pay  any  practical "  obedience  to  it?  Extravagance, 
worldliness,  pride,  and  even  immodesty,  are  as  preva- 
lent in  the  church  as  out  of  it. 

Second.  Want  of  sympathy  and  fellowship  in  feel- 
ing for,  and  laboring  to  save,  the  perishing. 

The  expression  of  the  Father's  love  to"^  rebellious 
world,  was  the  gift  of  his  only-begotten  Son.  The 
love  of  Christ  for  the  perishing  souls  of  men  led  him 
to  forego  the  pleasures  and  even  the  actual  requirements 
of  rest,  sleep,  and  time  to  eat,  in  his  constant  labor 
for  their  salvation.  His  tears,  prayers,  teachings,  and 
cruel  death  are  the  proper  expressions  of  his  deep 
solicitude  for  the  salvation  of  souls.  Sympathy  with 
Jesus  led  the  apostle  to  exclaim,  in  view  of  his  aim, 
trials,  and  privations  for  a  similar  purpose,  "  The  love 
of  Christ  constraineth  me."  Is  this  the  spirit  that 
imbues  the  hearts  of  the  church  of  this  day?  Do 
Grod's  ministers  carry  on  their  hearts  the  souls  of  the 
people?  Can  it  be  said  of  them  as  it  was  said  of  Jesus, 
"  The  zeal  of  thine  house  hath  eaten  me  up?"  While 
that  which  was  peculiar  to  the  apostolic  age,  under  the 
immediate  baptism  of  the  tongue  of  fire,  has  passed 
away,  the  permanent  results  were  to  remain  with  the 
church  to  the  end  of  time.  Is  it  the  tongue  of  fire 
that  proclaims  salvation,  or  the  tongue  of  human 
eloquence,  education,  or  ambition? 


HOLINESS.  25 

All  this  applies  with  equal  force  to  the  laity,  whose 
worldliness,  love  of*  money-making  and  money-hord- 
ing, spasmodic,  fitful  zeal,  gaiety,  vanity,  all  trumpet- 
tongued,  proclaim  their  degeneracy,  all  of  which  is 
attributable  to  their  low  standard  of  Christian  duty 
and  attainment. 

Third.  Want  of  moral  power  and  influence  of  the 
church.  That  the  church  is  shorn  of  her  power  is 
evident  in  the  criticisms  she  invites  by  her  inconsis- 
tencies, her  gambling  fairs,  festivals,  etc. ;  her  minis- 
ters leaving  the  sacred  desk  for  the  rostrum,  or  turning 
mounte-banks  and  lecturers  to  the  disrepute  of  the 
sacred  profession.  The  enemies  of  Grod  significantly 
require  all  these  things  and  welcome  the  church  to 
their  fellowship  in  the  race  for  fame,  fashion  and  re- 
nown. Jesus  is  insulted  and  disgraced  by  the  volun- 
tary profligacy  and  unfaithfulness  of  his  bride,  the 
church,  against  whom  he  charges  the  fearful  crime  of 
spiritual  adultery. 

Probably  in  no  other  way  is  this  loss  of  power  more 
apparent  than  during  a  revival  season,^hen  truly  con- 
victed persons  present  themselves  for  the  prayers  and 
instructions  of  the  church,  and  when  the  usual  forms 
of  singing  and  prayer  are  gone  through  with  in  Ice- 
landish  frigidity,  fearfully  suggestive  that  the  glory  has 
departed.  Can  it  be  a  matter  of  astonishment  that 
convictions  do  not  appear  so  deep  and  radical,  conver- 
sions so  clear  and  decided  as  formerly  ? 

In  view  of  the  state  of  grace  delineated  in  Romans 
viii,  and  elswhere,  the  many  exceedingly  great  and  pre- 
3 


26  HOLINESS. 

cions  promises  to  encourage  all  to  go  forward  to  the 
attainment  of  tliis  state,  as  well  as  the  obvious  nec- 
essity for  doing  so,  as  found  in  the  delinquencies  and 
short-comings  of  the  church,  may  we  not  hope  that 
the  future  of  the  church  will  witness  a  brighter  and 
better  state  than  the  past  or  the  present. 


CHAPTER    II. 

SAXCTIFICATIOX  A    WORK    DI3TIXCT     FROM    JU3TIf ICATIOX,    A\D 
SUBSEQUENT     TO     IT. 

The  following  are  the  prominent  theories  of  the  grace 
of  sanctification : 

1.  While  it  is  admitted  that  the  Scriptures  speak 
of  a  Christian  grace  denominated  sanctification,  it  is 
claimed  that  it  is  the  same  with  justification,  and  takes 
place  at  the  same  time,  and  in  no  case  is  a  separate  and 
distinct  work. 

2.  That  sanctification,  as  a  separate  and  distinct  work 
from  justification,  is  necessarily  and  always  gradual,  the 
result  of  growth,  and  in  no  case  an  instantaneous  acqui- 
sition. We  propose  to  consider  in  this  chapter,  the  first 
of  these  propositions,  reserving  for  our  next,  the  second 
theory. 

Justification  is  thus  defined  :  "  An  act  of  God's  free 
grace  in  which  he  pardons  all  onr  sins,  and  accepts  ns 
as  righteous  in  his  sight,  by  virtue  of  the  atonement  of 
Jesus  Christ." 

Sanctification  is  defined  as  follows  by  Mr.  Wesley: 
"  Pure  love  reigning  alone  in  the  heart  and  life.  *  *  * 
Pure  love  filling  the  heart  and  governing  all  the  words 


28  HOLINESS. 

and  actions.  In  one  view  it  is  purity  of  intention,  dect- 
icating  all  the  life  to  God.''^ 

Mr.  Fletcher  thus  defines  it :  "  It  is  the  depth  of 
evangelical  repentance,  the  fidl  assurance  of  faith ^  and 
the  pure  love  of  Grod  and  man  shed  abroad  in  a  faith- 
ful believer's  heart  by  the  Holy  Ghost,  given  unto  him 
to  cleanse  and  to  heep  him  clean  from  all  filthiness  of 
theflesli  and  spirit,  and  to  enable  him  to  fulfill  the  law 
of  Christ  according  to  the  talents  he  is  intrusted  with, 
and  the  circumstances  in  which  he  is  placed  in  the 
world." 

Luther  Lee  says  of  it:  "  Sanctification  is  the  re- 
newal of  our  fallen  nature  by  the  Holy  Ghost,  received 
through  faith  in  Jesus  Christ,  whose  blood  of  atone- 
ment has  power  to  cleanse  from  all  sin,  whereby  we  are 
not  only  delivered  from  the  guilt  of  sin,  which  is  justi- 
fication, but  are  ivashed  eiitirely  from  its  pollution,  freed 
from  its  power,  and  are  enabled  through  grace  to  love 
God  with  all  the  heart,  and  to  walk  in  his  holy  com- 
mandments blameless." 

We  remark  then : 

1.  Justification  is  the  declaration  of  our  freedom  from 
punishment;  sanctification  is  the  consummation  of 
that  glorious  work  of  God  in  the  soul  begun  in  our  re- 
generation, by  which  we  are  renewed  after  the  image 
of  God  and  set  apart  for  his  service. 

2.  Justification  changes  our  state  in  law  before  God 
our  Judge :  sanctification  changes  our  heart  and  life 
before  him  as  our  Father. 

3.  Justification  removes  the  guilt  of  sin  ;  sauctifica- 


HOLINESS.  29 

tiou  destroj^s  the  power  and  being  of  it  from  the  heart. 

4.  Justification  delivers  us  from  the  anger  of  God ; 
sanctification  conforms  us  to  his  image. 

5.  Justification  is  sanctification  begun  ;  sanctification 
is  that  work  perfected  in  that  "  the  body  of  sin,"  "  the 
old  man"  is  destroyed  and  cast  out,  enabling  tlie  be- 
liever to  love  God  perfectly,  and  maintain  a  constant 
victory  over  sin. 

6.  It  is  not  claimed  that  sanctification  is  a  work  dif- 
fering in  nature  from  the  work  of  justification.  Many 
truly  converted  persons  live  in  a  justified  state,  and  at 
the  approach  of  death,  experience  a  struggle  to  be  rec- 
onciled to  the  will  of  God;  to  rise  victorious  above 
the  fear  of  death  ;  but  in  answer  to  their  prayers,  God 
graciously  confers  this  great  grace  upon  them.  This 
is  sanctification.  We  claim  that  God  is  not  only  able, 
but  abundantly  willing  to  confer  that  grace  upon  us 
noio,  that  we  may  the  better  serve  and  glorify  him 
in  life  as  well  as  in  death. 

The  terms  "carnal  mind,"  "body  of  sin,"  "the  old 
man,"  as  applied  to  believers  in  a  justified  state,  mean 
the  natural  bias  to  evil  which  we  receive  from  the  first 
Adam,  and  are  thus  defined  by  Mr.  Wesley:  "  Orig- 
inal sin  is  the  corruption  of  the  nature  of  every  man, 
whereby  man  is  in  his  own  nature  inclined  to  evil,  so 
that  the  flesh  lusteth  contrary  to  the  Spirit ;  and  the  in- 
fection of  nature  doth  remain,  yea,  even  in  them  that 
are  regenerated,  whereby  the  lust  of  the  flesh  is  not 
subject  to  the  law  of  God.  And  although  there  is  no 
condemnation  for  them  that  believe,  yet  the  lust  hath 


30  HOLINESS. 

of  itself  the  nature  of  sin.  *  ^  *  By  sin  here,  I 
understand  inward  sin ;  any  sinful  temper,  a  passion, 
or  affection ;  such  as  pride,  self-will,  love  of  the  world 
in  any  degree,  and  lust,  and  anger,  peevishness,  or  any 
disposition  contrary  to  the  mind  which  was  in  Christ." 

The  subject  is  now  simplified  and  narrowed  down  to 
this  simple  inquiry  ^  Are  there  carnal  principles  or 
roots  found  in  the  hearts  of  the  truly  regenerated  and 
justified  soid  f  This  is  the  single  questioii  at  issue,  and 
upon  its  solution  depends  the  proper  decision  of  our  case. 

If  every  believer  in  justification,  is  perfectly  delivered 
from  all  the  carnal  mind,  and  lives  a  constant  victory 
over  self,  love  of  the  world,  a  disposition  to  pride,  im- 
patience, dissatisfaction  with  the  providences  of  God, 
and  unbelief,  then  our  position  is  untenable.  If  howev- 
er, facts  and  experience  prove  that  such  is  not  the  case, 
of  which  we  have  abundant  lamentable  proof  in  the 
inconsistencies  and  other  manifestations  of  these  prin- 
ciples in  the  majority  of  professors,  many  of  whom  who 
are  most  inconsistent  treat  with  contempt  our  theory ; 
then  the  fact  is  established  beyond  cavil  or  contradic- 
tion, all  theories  to  the  contrary  notwithstanding.  In 
proof  of  our  position  we  adduce : 

1.   The  general  experience  of  believers. 

Is  iiot  the  tendency  to  selfishness,  peevishness,  irri- 
tability, dissatisfaction  with  the  providences  of  God, 
pride,  anger,  worldliness,  evil  speaking,  doubting, 
fearing,  etc.,  almost  as  "general,  if  not  as  universal  as 
the  race  of  believers  ?  These  facts  admitted,  the  ques- 
tion is  raised,     AVhence  do  these  arise?    from  with- 


HOLINESS.  31 

out  the  heart,  or  within  it?  If  from  without,  they 
are  simply  suggestions  from  the  enemy,  and  find  no 
corresponding  response,  no  bent  or  bias  of  nature  to 
yield  to  them  ;  if  from  within,  what  starts  them  ?  In 
what  principle  do  they  find  their  root  or  origin  ? 

2.   The  general  faith  and  voice  of  the  church. 

All  religious  creeds  recognize  the  tendency  in  man, 
in  his  regenerated  state,  "to  depart  from  the  living 
God." 

Bunyan,  in  his  "Pilgrim's  Progress,"  thus  details  a 
conversation  between  Christian  and  the  damsel  Pru- 
dence, in  the  Palace  Beautiful,  which  was  ^situated 
beyond  the  wicket  gate  of  justification: 

Prudence — Do  you  not  bear  away  with  you  some 
things  that  then  you  were  conversant  with  ?  (  That  is 
when  he  was  yet  in  the  city  of  destruction.) 

Christian — "  Yes  ;  but  greatly  against  my  will ;  espe- 
cially my  inward  carnal  cogitations,  with  which  all  my 
countrymen,  as  well  as  myself,  were  delighted;  but  now 
all  these  things  are  my  grief;  and  might  I  but  choose 
mine  own  things,  I  would  choose  never  to  think  of 
these  things  more ;  but  when  I  would  be  a  doing  that 
which  is  best,  that  which  is  worst  is  with  me.  Romans 
vii.  15-21. 

In  a  conversation  between  Christian  and  Faithful, 
at  a  later  period  of  their  pilgrimage.  Faithful  told 
Christian  that  in  ascending  the  Hill  of  Difficulty,  he 
was  accosted  by  an  aged  man,  who  proposed  to  him  to 
turn  aside  to  his  service,  with  the  promise  of  ease, 
gratification,  &c.;  to  which  he  felt  inclined  to  yield; 


32  HOLINESS. 

when  lie  observed  it  written  across  his  forehead :  "  Put 
off  the  old  man  with  his  deeds;"  and  in  the  act  of 
turning  away  from  him,  he  gave  his  flesh  "  an  awful 
twitch."  Shortly  after,  one  named  Moses,  came  run- 
ning after  him,  and  felled  him  to  the  ground  with  a 
club  called  the  law,  "/or  his  secret  inclinings  to  Adam 
the  first:' 

"We  hope  our  readers  will  not  question  the  orthodoxy 
of  the  following  verse  of  hymn  638  in  our  own  hymn 
book : 

"  But  of  all  the  foes  we  meet, 
None  so  oft  mislead  our  feet — 
None  betray  us  into  sin 
Like  the  foe  that  dwells  within^ 

3.    The  testimony  of  GocTs  word. 

Addressing  Christians  the  apostle  says  :  "  The  flesh 
lusteth  against  the  Spirit,  and  the  Spirit  against  the 
flesh  :  and  these  are  contrary  the  one  to  the  other  :  so 
that  ye  cannot  do  the  things  that  ye  would."  Gal. 
v.  17.  "And  I  brethren  (certainly  Christian)  could  not 
speak  unto  you  as  unto  spiritual,  but  as  unto  carnal, 
even  as  unto  babes  in  Christ.  Ye  are  yet  carnal :  for 
whereas  there  is  among  you  envying  (an  evil  temper) 
and  strife,  are  ye  not  carnal  ?"  I.  Cor.  iii.  1 — 3.  "  Hav- 
ing therefore,  these  promises,  dearly  beloved,  let  us 
cleanse  ourselves  from  all  filthiness  of  the  flesh  and 
spirit,  perfecting  holiness  in  the  fear  of  God."  II. 
Cor.  vii.  1.  "Looking  diligently,  lest  any  man  fail 
of  the  grace  of  God,  lest  any  root  of  bitterness  spring- 
ing up  trouble  you,  and  thereby  many  be  defiled." 
"  Take  heed,  brethren,  lest  there  be  in  any  of  you 


HOLINESS.  33 

evil  heart  of  unheUefm  departing'from  the  living  God." 
In  Romans  xii.  2,  tlie  apostle  beseeches  the  brethren 
not  to  be  conformed  to  this  world,  but  to  be  trans- 
formed by  the  renewing  of  their  minds,  that  they 
"may  prove  what  is  that  good  and  acceptable,  and  per- 
fect will  of  God." 

In  view,  doubtless,  of  their  deliverance  from  the 
legal  bondage  expressed  in  Romans  vii.  18 — 24,  Paul 
exhorts  the  Galatian  Christians  to  "  stand  fast  there- 
fore in  the  liberty  wherewith  Christ  hath  made  (them) 
us  free,  and  be  not  entangled  again  with  the  yoke  of 
bondage."     Gal.  v.  1. 

That  the  work  of  sanctification  is  not  completed 
at  justification,  will  appear  from  the  following  deduc- 
tions and  collateral  evidences,  for  some  of  which  we 
acknowledge,  in  this  general  way,  our  indebtedness  to 
Wood's  Perfect  Love. 

First.  If  sanctification  is  completed  in  justification, 
then  every  one  justified  is  entirely  sanctified ;  and  if 
wholly  sanctified,  why  not  profess  it? 

Second.  If  all  who  are  justified  are  wholly  sanctified, 
then  all  the  commands  in  God's  word  to  seek  after  ho- 
liness and  sanctification  are  given  exclusively  to  those 
who  are  not  yet  justified,  hut  sinners.  Will  the  objec- 
tor involve  himself  in  the  folly  of  this  position? 

Third.  If  sanctification  is  completed  in  justification, 
what  becomes  of  the  commands  in  God's  word  "  to  go 
on  to  perfection,"  "  to  cleanse  ourselves  from  all  filth- 
iness  of  the  flesh  and  spirit,  perfecting  holiness  in  the 
fear  of  God?"     And  why  are  these  duties  pressed  on 


34  HOLINESS. 

US  by  the  general  teacliings  of  God's  word,  by  God's 
ministers,  and  by  bis  Holy  Spirit  ? 

Fourth.  If  sanctification  is  completed  in  justifica- 
tion, then  converts  are  not  to  be  exhorted  to  seek  for 
any  further  cleansing.  "For  what  a  man  seeth,  why 
doth  he  yet  hope  for?"  Why  seek  for  what  you  al- 
ready have  in  your  possession  ? 

Fifth.  If  justification  and  sanctification  are  one  and 
the  same,  then  all  who  are  not  fully  delivered  from  all 
inbred  sin,  all  who  feel  the  fruits  of  the  flesh  strug- 
gling with  them,  as  pride,  self-will,  unbelief,  etc.,  are 
unconverted,  under  condemnation,  and  children  of  the 
devil.  If  this  be  admitted,  how  many  Christians  are 
there  to  be  found  ? 

Sixth.  If  justification  and  sanctification  are  one, 
then  in  a  state  so  holy — we  may  feel  anger,  pride,  un- 
belief, etc.,  all  of  which  we  will  carry  with  us  to  heaven; 
for  holiness  is  the  Bible  preparation  for  that  holy 
place. 

Seventh.  If  all  who  are  justified  are  sanctified,  then 
whoever  is  convicted  for  full  salvation  and  groaning 
after  a  higher  state  of  grace  than  he  already  possesses, 
is  under  a  terrible  delusion,  and  was  either  never  con- 
verted or  is  backslidden. 

If  these  conclusions  be  admitted,  then  all  who  are 
hungering  and  thirsting  after  righteousness,  instead  of 
being  blessed  as  Jesus  declares,  are  in  error,  unconver- 
ted and  out  of  Christ,  while  the  self-satisfied,  those  at 
ease  in  Zion,  are  alone  right  in  the  sight  of  God. 

We  conclude  this  chapter  by  an  appeal  to  our  read- 


HOLINESS.  35 

er,  if  he  is  not  sensible  of  a  conflict  going  on  in  tlie 
domain  of  his  soul  between  conflicting  and  contending 
principles,  between  "a  law  in  his  members,  warring 
against  the  law  of  his  mind,  and  bringing  him  into 
captivity  to  the  law  of  sin  which  is  his  members,"  be- 
tween the  flesh  and  the  Spirit,  between  the  old  man 
and  the  new,  between  his  will  and  his  conscience,  be- 
tween the  uprisings  of  pride,  love  of  the  world,  impa- 
tience, dissatisfaction  with  the  providences  of  God,  ex- 
hibited in  mournings  and  complainings,  and  his  own 
better  consciousness.  If  so,  is  he  willing  to  submit  to 
the  inexorable  logic  of  his  theory,  that  he  is  uncon- 
verted, or  if  converted  that  there  is  no  deliverance 
for  him  this  side  of  the  grave,  unless  it  be  by  a  slow 
gradual  progression,  the  fallacy  of  which,  we  will  at 
tempt  to  demonstrate  in  the  ensuing  chapter. 


CHAPTER  III. 

IS   SAXCTIFICATION    THE     KESULT    OF     GROWTH,     OR    AN    INSTAN- 
TANEOUS   ACQUISITION  ? 

The  Scriptures  designate  these  prominent  stages  in 
the  work  of  grace,  namely :  Justification,  Sanctifica- 
tion,  and  Glorification. 

The  first  stage  is  conversion  to  God ;  the  second  re- 
lates to  the  completion  of  that  work  in  the  soul,  in  the 
relative  sense  of  the  term  completion^  as  applicable  to 
imperfect  beings  in  an  imperfect  state;  while  the  third 
stage — that  of  glorification — is  only  consummated  in 
the  resurrection  of  the  body,  and  the  final  glorifica- 
tion of  soul  and  body,  in  the  coming  of  our  Lord  Jesus 
Christ.  The  following  are  some  of  the  scriptures  that 
relate  to  this  glorification : 

"  Beloved,  now  are  we  the  sons  of  God,  and  it  doth 
not  yet  appear  what  we  shall  be;  but  we  know  that,  when 
he  shall  appear^  we  shall  he  like  hhn;  for  we  shall  see 
him  as  he  is."  I.  John  iii.  2.  "  For  our  conversation 
is  in  heaven ;  from  whence  also  we  look  for  the  Savior, 
the  Lord  Jesus  Christ :  who  shall  change  our  vile 
body,  that  it  may  be  fashioned  like  unto  his  glorious 
body,  according  to  the  working  whereby  he  is  able  even 


HOLINESS.  37 

to  subdue  all  things  unto  himself."  Phil.  iii.  20 — 21. 
"  For  ye  are  dead,  and  your  life  is  hid  with  Christ  in 
God.  When  Christ,  who  is  our  life,  shall  appear, 
then  shall  ye  also  appear  with  him  in  glory."  Col. 
iii.  3—4.  "  Being  confident  of  this  very  thing,  that 
he  that  hath  begun  a  good  work  in  you  Iwill  per- 
form it  until  the  day  of  Jesus  Christ.''  Phil.  i.  6. 
Having  been  justified  by  faith  in  Jesus,  and  waiting 
for  "  the  glory  that  shall  be  revealed  in  us,"  "for  the 
manifestation  of  the  sons  of  God,"  "  for  the  redemp- 
tion of  our  body,"  "if  so  be  that  we  suffer  with  him, 
(Christ)  that  we  may  be  also  glorified  together:"  we 
now,  in  confidence,  seek  that  preparation  indicated  by 
John,  in  connection  with  this  preoious  hope  of  glori- 
fication. I.  John  iii.  1 — 3.  "  Andeveryman  that  hath 
this  hope  in  him purifieth  himself.,  even  as  he  is  pure.'' 
While  it  is  freely  admitted  that  this  justification  is 
attainable,  and  essentially  requisite  to  our  realization 
of  the  third  stage  of  grace,  it  is  h^ld  by  some  that  this 
acquisition  is  only  to  be  expected  at^  or  near  deaths  at 
which  time  the  work  will,  by  an  absolute  operation  of 
divine  grace,  be  consummated,  and  in  no  case  is  it  to  be 
expected  before  that  exigency ;  or  that  in  the  mean- 
time the  faithful  believer  will  gradually  grow  up  into 
this  state,  and  that  its  acquisition  is  in  no  case  an  in- 
stantaneous work.  We  propose  in  this  chapter  to 
demonstrate,  so  far  as  we  can,  the  error  of  this  view, 
but  before  proceeeding  with  our  examination,  we  pro- 
pose to  set  forth  in  as  strong  light  as  we  can.  some  of 


38  HOLINESS. 

the  advantages  resulting  from  a  well-defined  standard 
of  Christian  attainment. 

There  is  prevalent  in  the  hearts  of  most  professors 
an  inward  longing  for  a  certain  undefined  state  of  grace 
that  they  feel  to  be  not  only  their  privilege  to  attain 
unto,  but  an  absolute  necessity.  This  indefiniteness 
results  from  the  vague  and  undefined  views  we,  as  well 
as  some  other  churches,  entertain  on  the  subject  of 
Christian  attainment. 

Mrs.  Harriet  Beecher  Stowe,  in  a  tract  on  holiness, 
entitled,  "  Primitive  Christian  Experience,"  thus  sets 
forth  the  advantage  of  this  definite  standard :  "  The 
advantages  to  the  Christian  church,  in  setting  before 
it  distinct  points  of  attainment,  are  very  nearly  the 
same  in  result  as  the  advantages  of  preaching  immedi- 
ate regeneration^  in  preference  to  indefinite  exhortation 
to  men  to  lead  sober,  righteous  and  godly  lives.  It  has 
been  found,  in  the  course  of  New  England  preaching, 
that  pressing  men  tg  an  immediate  and  definite  point 
of  conversion,  produced  immediate  and  definite  results  ; 
and  so  it  has  been  found  among  Christians,  that  press- 
ing them  to  any  immediate  and  defined  point  of  attain- 
ment will,  in  like  manner,  result  in  marked  and  decided 
progress.  For  this  reason  it  is,  that,  among  Moravian 
Chistians,  when  the  experience,  by  them  denominated 
full  ash^irance  of  faith,  was  much  insisted  upon,  there 
were  more  instances  of  high  religious  faith  than  in 
almost  any  other  denomination ;  while  in  these  later 
times — when  it  is  scarcely  remembered  that  the  Con- 
gregational and  Presbyterian  churches  have  an  article 


HOLINESS.  39 

on  this  subject  strongly  enjoining  its  attainment — it  is 
an  experience  so  rare  as  to  excite  surprise  when  fully 
manifested." 

In  this  truthful  utterance  of  this  gifted  lady  is  a 
most  important  fact  that  we  will  do  well  to  consider — 
a  truth  so  apparent  that  it  needs  no  elaboration  at  our 
hands.  That  distinct  point  of  attainment,  we  propose 
to  set  forth  before  our  readers  in  this  work,  and,  if  pos- 
sible, convince  them  that  they  may  attain  thereto  by  an 
act  of  faith  in  our  Lord  Jesus  Christ.  Upon  this 
point,  then,  we  remark  : 

1.  There  is  a  distinction  to  he  ohserved  between  growth 
in  grace  and  the  attainment  of  holiness  or  sanctification 

The  theory  of  a  gradual  growth  only  is  based  upon 
such  scriptures  as  our  Lord's  parables  of  the  leaven  in 
the  meal,  the  mustard  seed,  etc.,  all  of  which  clearly 
teach  development,  progress,  maturity,  increasing  love 
to  Christ,  victory  over  the  world,  the  weakening  of  the 
powers  of  inbred  corruption,  and  the  maturing  of  the 
implanted  seed  in  the  soul,  while  the  doctrine  of  holi- 
ness involves  the  desfrtiction,  the  death  of,  not  the  grad- 
ual weakening  nor  growing  out  of,  ''the  old  man,'' 
"  the  body  of  sin."  Worthless,  poisonousVeeds  are  not 
destroyed  out  of  our  gardens  by  growing  useful  plants, 
but  by  their  being  rooted  out. 

If  it  be  admitted  that  there  remain  in  the  regenerated 
heart  roots  of  bitterness,  it  remains  to  be  proven  by 
the  advocates  of  the  development  theory  that  these 
roots  can  be  grown  out,  against  which  they,  or  we  think 
the  word  of  God  and  all  Christian  experience  are  clear. 


40  O  L  I  N  E  S  S  . 

Everything  that  partakes  of  the  nature  of  sin  must  be 
forgiven^  washed  away,  destroyed. 

Dr.  Hibbard  says :  "  It  has  long  appeared  to  us 
that  many  who  are  seeking  after  entire  holiness  mis- 
take the  duty  of  a  gradual  growth  in  grace  and 
the  knowledge  of  our  Lord  Jesus  Christ,  for  a  gradual 
growing  out  of  sin.  They  seem  to  think  that  the  two 
naturally  involve  each  other,  and  that  as  they  must 
always  grow  up  into  Christ  in  all  things,  so  they  must 
by  degrees  grow  out  of  the  bondage,  guilt,  and  pollu- 
tion of  sin.  There  is  no  gradual  growing  out  of  sin  ; 
All  that  partakes  of  the  nature  of  sin  must  be  forgiven, 
and  washed  away  through  faith  in  the  blood  of  the 
Lamb.  When  this  is  done,  it  is  an  instantaneous  work. 
Sin  is  not  a  thing  to  be  grown  out  of,  but  a  thing  to  be 
forgiven  and  cleansed  away." 

Mrs.  Hester  Ann  Rogers  says  :  "  Maturity,  or  growth 
in  grace,  is,  in  an  important  sense,  a  question  of  time ; 
but  purity  is  not.  A  free  and  full  salvation  from  all 
sin  is  the  present  and  constant  privilege  and^duty  of 
all  believers.  This  will  secure  a  rapid,  solid,  constant 
growth  in  grace.  It  is  true  we  may  mortify,  resist,  and 
heep  under  those  evils ;  but  Jesus  alone  can  pluck  up 
and  destroy  any  plant  and  root  which  his  Father  plan- 
ted not.  We  may  gradually  grow  in  grace  and  holi- 
ness, and  hourly  increase  in  victoriously  subjecting 
the  enemy  within  ;  hut  Jesus  alone  can  slay  the  man  of 
.<?m." 

We  inquire,  who,  among  all  the  professors  of  relig- 
ion within   your  knowledge,    have  grown   out  of  these 


HOLINESS.  41 

fruits  from  the  bitter-roots  within  ;  that  we  have  al- 
ready enumerated? 

2.  That  the  loork  of  sanctijication  may  he  instanta- 
neously realized  is  further  proven  hy  the  language  and 
spirit  of  the  Scriptures. 

The  commands,  "Be  ye  holy,"  "Be  ye  therefore 
perfect,"  "  Thou  shalt  love  the  Lord  thy  God  with  all 
thy  heart,"  require  a  present  obedience.  If  the  state 
of  heart  indicated  by  such  requirements  can  only  be 
acquired  by  a  long  and  protracted  growth,  how  can 
these  commands  be  complied  with  ?  and  with  what  pro- 
priety are  their  immediate  enforcement  insisted  upon  ? 

Then  there  are  other  scriptures  that  speak  of  this 
work  as  a  creation^  a  cleansing  \  all  in  the  present 
tense.  "  Create  in  me  a  clean  hearty  0  God^  "  We 
are  his  workmanship^  created  anew  in  Christ  Jesus^ 
"  Having  these  promises,  dearly  beloved,  let  us  cleanse 
ourselves  from  all  filthiness  of  the  flesh  and  spirit, 
perfecting  holiness  in  the  fear  of  God."  "If  we  con- 
fess our  sins,  he  is  faithful  and  just  to  forgive  us  our 
sins,  and  to  cleanse\x^  from  all  unrighteousness."  "And 
the  blood  of  Jesus  Christ  cleanseth  us  from  all  sin." 

3.  Death  by  crucifixion,  as  a  figure  employed  in  the 
Scriptures  to  represent  this  work,  denotes  an  instantane- 
mis  acquisition, 

"Knowing  that  our  old  man  is  crucified  with  him, 
that  the  body  of  sin  might  be  destroyed.''  "For  he 
that  is  dead  is  freed  from  sin."  "  Likewise  reckon 
ye  also  yourselves  dead,  indeed,  unto  sin,  but  alive  unto 
God  through  Jesus  Christ  our  Lord." 

4 


4i 


HOLINESS. 


"Dying  is  the  separation  of  the  soul  from  the  body, 
which  does  not  leave  in  parts,  but  all  at  once.  The  ap- 
proach to  deatji  may  be  gradual,  but  the  act  of  dying  is 
instantaneous.  So  the  justified  soul  may  be  long  groan- 
ing after  full  redemption,  and  may  approach  by  gradual 
stages  to  the  hour  of  deliverance,  the  meanwhile  the 
body  of  sin  remaining  until  by  an  act  of  faith  that 
body  dies." —  Wood^s  Perfect  Love. 

4.  Resurrection  from  the  dead  is  also  a  type  of  this 
worh^  which  conveys  the  idea  of  an  instantaneous  loork. 

"  Know  ye  not,  that  so  many  of  us  as  were  baptised 
into  Jesus  Christ,  were  baptised  into  his  death  ? 
Therefore,  we  are  buried  with  him  by  baptism  into 
death;  that  like  as  Christ  was  raised  up  from  the 
dead  by  the  glory  of  the  Father,  even  so  we  also  should 
walk  in  newness  of  life."  "  For  if  we  have  been  plant- 
ed together  in  the  likeness  of  his  death,  we  shall  be  also 
in  the  likeness  of  his  resurrection."  Romans  vi.  3 — 5. 
"  And  if  Christ  be  in  you  the  body  is  dead  because  of  sin 
(unto  sin) ;  but  the  spirit  is  life  because  (unto)  of  right- 
eousness." "But  if  the  Spirit  of  him  that  raised  up 
Jesus  from  the  dead  dwell  in  you,  he  that  raised  up 
Christ  from  the  dead  shall  also  quicken  your  mortal 
bodies  by  his  Spirit  that  dwelleth  in  you."  Romans 
viii.  10 — 11.  "  That  I  may  know  him  and  the  power 
of  his  resurrection,  and  the  fellowship  of  his  suffering, 
being  made  conformable  unto  his  death." 

These  and  many  other  similar  scriptures,  unquestion- 
ably prove  that  the  remains  of  the  carnal  mind  in  our 
flesh,  (Romans  vii.  17,  18—20),  undergo  a  death,   to 


HOLINESS.  43 

represent  wliicli  the  death  of  Jesus  by  crucifixion  is 
the  symbol ;  and  that  after  this  death  of  the  body  of 
sin,  a  new  creation  or  reconstruction  of  our  moral  be- 
ing is  brought  about  by  the  power  of  Christ,  of  which 
the  resurrection  of  Jesus  from  the  dead  is  the  emblem 
to  represent  this  change. 

It  is  further  taught  that  in  the  newly  risen  body 
from  its  crucifixion-death  of  sin,  th<j  sin  principle  in 
it  is  destroyed,  enabling  the  believer,  with  a  propriety 
and  emphasis  unusual  to  him  heretofore,  to  say,  "I 
am  crucified  with  Christ,  nevertheless  I  live  ;  yet  not 
I,  but  Christ  liveth  in  me,  and  the  life  which  I  now 
live  in  the  flesh  I  live  by  the  faith  of  the  Son  of  God 
who  loved  me  and  gave  himself  for  me."     Gral.  xi.  20. 

In  the  light  of  this  exposition  will  our  reader  read 
Romans  vi,  and  Phil.  iii.  10 — 14? 

Surely  these  symbols  can  not  be  tortured  into  a  sup- 
port of  the  gradual  system,  but  teach  most  clearly  an 
instantaneous  work. 

5.  The  grace  of  sanctification  is  proffered  and  enforced 
in  precisely  the  same  terms  in  Scripture  as  justification. 
If  therefore,  justification  he  an  instantaneous  work,  so  is 
sanctification. 

Dr.  Adam  Clarke  says :  "We  are  to  come  to  God  for 
an  instantaneous  and  complete  purification  from  all  sin 
as  for  instantaneous  pardon.  In  no  part  of  Scripture 
are  we  directed  to  seek  the  remission  of  sins  seriatim — 
one  now  and  another  then,  and  so  on.  Neitjier  in  any 
part  are  we  to  seek  holiness  by  gradation.  Neither  a 
gradual  pardon,  nor  a  gradation  purification  arc  taught 
inth    Bible:' 


44  HOLINESS. 

Br.  Clarke  further  says :  "Every  penitent  is  expected 
to  believe  in  the  Lord  Jesus  Christ,  that  he  may  re- 
ceive the  remission  of  sins ;  he  does  not,  he  can  not 
understand  that  the  blessing  thus  promised  is  not  to  be 
received  to-day,  but  at  some  future  time.  In  like 
manner  to  every  believer  the  new  heart  and  the  right 
spirit  are  offered  in  the  present  moment  that  they  may 
in  that  moment  be  received.  For  as  the  work  of  cleans- 
ing and  renewing  the  heart  is  the  work  of  God,  his  al- 
mighty power  can  perform  it  in  a  moment — in  the 
twinkling  of  an  eye.  And  as  it  is  this  moment  our 
duty  to  love  God  with  all  the  heart,  and  we  can  not  do 
this  till  we  cleanse  our  hearts,  so  he  is  ready 
to  do  it  this  moment,  because  he  wills  that  we  should 
this  moment  perfectly  love  him.  This  moment,  there- 
fore, we  may  be  emptied  of  sin,  filled  with  holiness, 
and  become  truly  happy." 

Mr.  Wesley  says :  "How  is  it  that  in  all  these  parts 
we  had  so  few  witnesses  of  full  salvation?  I  constant- 
ly receive  one  and  the  same  answer,  'We  see  now  we 
sought  it  by  our  works  ;  we  thought  it  was  to  come 
gradually ;  we  never  expected  it  to  come  in  a  moment.^ 
hy  simple  faith,  in  the  very  same  manner  as  ive  received 
justification.'  What  wonder,  then,  is  it  that  ypu  have 
been  fighting  all  these  years  as  one  that  beateth  the 
air?" 

President  Mahan  says :  "When  I  thought  of  my 
guilt  and  need  of  justification,  I  had  looked  to  Christ 
exclusively,  as  I  ought  to  have  done.  But  for  sancti- 
fication,  on  the  other  hand,  to  overcome  the  world,  the 


HOLINESS.  45 

flesh  and  the  devil,  I  had  depended  mainly  upon  my 
own  resolutions.  I  ought  to  have  looked  to  Christ  for 
sanctification  as  much  as  for  justification,  and  for  the 
same  reason." 

Mr.  Mahan,  in  the  following  words,  describes  the 
great  work  of  sanctification  which  he  received  when, 
abandoning  the  idea  of  a  gradual  growing  out  of  sin 
into  a  state  of  sanctification,  he  came  by  simple  faith 
unto  Jesus,  as  he  first  came  for  justification:  "In  a 
moment  of  deep  and  solemn  thought  the  veil  seemed 
to  be  lifted,  and  I  had  a  vision  of  the  infinite  glory 
and  loveliness  of  Christ,  as  manifested  in  the  myster- 
ies of  redemption.  I  will  not  attempt  to  describe  the 
effect  of  that  vision  upon  my  mind.  All  that  I  could 
say  is,  that  in  view  of  it  my  heart  melted  and  flowed 
out  like  water.  From  that  time  I  have  desired  to 
know  nothing  but  Jesus  Christ  and  him  crucified.  I 
have  literally  esteemed  all  things  but  loss  for  the  ex- 
cellency of  the  knowledge  of  Christ  Jesus  my  Lord, 
and  the  knowledge  of  Christ  has  been  eternal  life  be- 
gun in  my  heart." 

The  following,  from  Wood's  Perfect  Love,  is  to  the 
point:  "He  that  seeks  the  gradual  attainment  of  sanc- 
tification seeks  necessarily  something  less  than  entire 
sanctification  now ;  that  is,  he  does  not  seek  entire 
sanctification  at  all.  He  that  does  not  aim  at  the  ex- 
tirpation of  all  sin  from  his  heart  now^  tolerates  some 
sin  in  his  heart  now.  And  he  that  tolerates  sin  in  his 
heart  is  not  in  a  condition  to  offer  acceptable  prayer  to 
Grod,  for  'If  I  regard  iniquity  in  my  heart,  the  Lord 
will  not  hear  me.'  " 


46  H  <"»  L  I  N  E  S  H  . 

It  would  require  no  argument  to  convince  the  most 
incredulous  that  justification  could  not  be  realized  if 
sought  as  a  gradual  attainment.  The  same  difficulties 
and  objections  now  urged  against  the  doctrine  of  in- 
stantaneous sanctification  were  formerly  urged  against 
instantaneous  justification.  With  all  truly  enlight- 
ened Christians  no  other  theory  than  our  instantaneous 
justification  is  now  received,  and  so  before  the  light  of 
advancing  truth  a  complete  revolution  is  inevitable  in 
the  sentiment  of  Christendom  touching  the  work  of 
sanctification. 

We  have  thus  at  considerable  length  dwelt  upon  this 
proposition,  deeming  it  all-important  that  a  correct 
theory  be  held ;  for,  if  the  conviction  be  entertained 
that  purity  can  not  be  attained  instantaneously, 
there  will  of  necessity  be  a  corresponding  laxity  in 
seeking  it. 

Men  prejudiced  against  the  doctrine  of  an  instanta- 
neous sanctification,  at  times,  when  under  special  spir- 
itual influences,  rise  above  their  prejudices.  We  once 
heard  an  excellent  minister  preach  a  sermon  on  the 
higher  Christian  life,  in  which  he  advocated  the  grad- 
ual theory,  and  in  concluding,  somewhat  warmed  with 
his  subject,  said :  ''Our  God  is  able  to  do  this  great 
work  for  us,  and  lie  is  able  to  do  it  now,  if  we  believe 
for  it.      Why  not  then  by  faith  receive  it  noio  V 

Sure  enough,  brother;  but  why  involve  yourself  in 
such  inexcusable  inconsistencies  by  clinging  to  a  theo- 
ry that  is  miide  to  fall  before  3-our  own  better  judgment 
and  feelings?     A  more  rapid  growth   than  the  brother 


HOLINESS.  47 

proposed  in  his  peroration  is  not  claimed  by  the  most 
radical  disciples  of  the  instantaneous  theory.  The 
brother  may  have,  for  the  moment,  recurred  to  hymn 
304,  in  our  collection,  the  orthodoxy  of  which  we  have 
never  heard  questioned. 

"Lord,  I  believe  a  rest  remains 

To  all  thy  people  known  ; 
A  rest  where  pure  enjoyment  reigns, 

And  thou  art  Lord  alone. 

"A  rest  where  all  our  soul's  desire 

Is  fixed  on  things  above, 
Where  fear,  and  sin,  and  grief  expire, 

Cast  out  by  perfect  love. 

"OA,  that  I  now  that  rest  might  knou\ 

Believe  and  enter  in. 
Now,  Savior,  now  the  power  bestow, 

And  lei  me  cease  from  sin.''' 


CHAPTER  lY. 

PERFECT   LOVE. 

There  is  no  fear  in  love  ;  hut  perfect  love  casteth  out  fear, 
because  fear  hath  torment.  He  that  feareth  is  not  made  perfect 
in  love. — 1  John^  iv.  18. 

The  term  '"''perfect  love''  is  sometimes  used  to  desig- 
nate the  state  of  grace,  otherwise  denominated  "Holi- 
ness" or  "Sanctification." 

We  propose  in  this  chapter  to  institute  an  examina- 
tion of  the  scripture  above  quoted,  upon  which  this 
Christian  grace  is  predicated. 

Love,  in  its  usual  acceptation,  may  be  defined  as  "a 
l^leasurable  sense  of  delight,  excited  by  a  perception  of 
something  that  we  admire  or  approve  in  another." 

The  Christian  loves  God  with  the  love  of  complacency 
or  delight.^  as  a  wise,  merciful  and  holy  Being,  as  well 
as  for  the  gracious  manifestation  of  the  divine  benevo- 
lence in  the  gift  of  our  Lord  Jesus  Christ.  He  also 
loves  Grod  with  the  love  of  gratitude  for  the  bene- 
fits and  blessings  he  bestows  upon  him. 

There  may  be  admiration  for  the  divine  character 
and  perfections  in  an  unregenerate  heart,  but  there 
can  not  be  love.  "We  love  God  because  He  first  loved 
us."  The  scriptural  evidence  of  love  to  God  is  not 
profession  nor  attachment  to   church  peculiarities,  all 


HOLINESS.  49 

of  wliich  may  exist  without  true  piety;  but  practical, 
willing  obedience  to  the  divine  commandments.  "If 
ye  love  me  keep  my  commandments." 

There  may  be  different  degrees  of  this  love ;  with 
some,  whose  sense  of  pardon  is  particularly  vivid,  it 
may  be  more  strongly  and  satisfactorily  marked  in  their 
emotional  nature,  while  in  others,  whose  realization  of 
pardon  may  not  be  so  peculiarly  marked,  it  may 
partake  more  of  the  nature  of  a  principle.  In  either 
case  it  will  demonstrate  its  existence  and  reality  in 
active^  williiig  obedience  to  God's  commandments. 
"Wherefore  I  say  unto  thee,  her  sins,  which  are  many, 
are  forgiven  ;  for  she  loved  much  :  but  to  whom  little 
is  forgiven,  the  same  loveth  little."    Luke  vii.  47. 

"Fear  is  a  painful  emotion  of  the  mind ;  an  uneasi- 
ness produced  by  the  expectation  of  some  future  evil 
likely  to  befall  us."  A  state  of  doiiht  and  uncertainty 
as  to  our  religious  condition  will  produce  fear. 

There  is  a  principle  called  filial  fear,  akin  to  love, 
arising  from  a  perception  of  the  divine  character,  and 
inciting  to  obedience,  reverence,  and  a  shunning  of 
everything  that  is  displeasing  to  God. 

Then  there  is  also  a  slavish  fear,  resulting  from  ig- 
norance of  the  true  character  of  God,  and  a  conscious 
dread  of  his  wrath,  with  no  relieving  assurance  that 
we  are  his  children  and  delivered  from  that  impend- 
ing wrath.  This  fear  is  tormenting  and  peace-disturb- 
ing. 

For  a  better  understanding  of  the  application  of 


50  HOLINESS. 

these   principles  to   the  various  grades  of  Christian 
character,  we  divide  the  human  family  as  follows: 

1.  The  natural  man. 

One  in  his  natural,  unawakened  and  unconvicted 
state.  This  person  neither  loves  nor  fears  God,  unless 
at  times,  under  special  danger,  he  may  dread  to  meet 
God. 

2.  The  convicted  sinner. 

A  person  who  is  partially  awakened  to  a  realization 
of  his  lost  condition  fears  God,  but  does  not  love 
him. 

3.  The  justified,  regenerated  one. 

This  individual  has,  to  some  extent,  been  brought  to 
realize  the  fact  that  "God  is  love;"  that  in  his  con- 
scious deliverance  from  the  guilt  of  sin  and  the  wrath, 
of  God  he  is  enabled  to  to  say,  "We  love  Him  because 
He  first  loved  us."  This  person  is  at  times  liable  to 
fall  into  distressing  doubts  and  fears,  as  the  result  of 
carnal  reasoning,  the  uprising  of  the  carnal  mind,  as 
well  as  a  fluctuating  between  the  law  and  the  Gospel. 
The  former  "gendereth  to  bondage,"  the  latter  to  lib- 
erty. Gal.  iv.  24 — 26.  We  earnestly  commend  to  the 
careful  examination  of  the  reader  Gal.  v.,  particularly 
verse  4 :  "  WJiosoever  of  you  are  justified  hy  the  law,  ye 
are  fallen  from  graced  As  we  understand  the  apos- 
tle, he  says  that  we  are  not  only  justified  by  faith  in 
Christ,  but  we  maintain  that  grace  by  continually  be- 
lieving in  him,  and  that  when  the  eye  of  faith  is  di- 
rected from  Christ  to  the  law.  We  at  once  come  within 


HOLINESS.  51 

hearing  of  its  thuiiderings,  and  fear-begetting  associa- 
tions. Mr.  Wesley  says  of  the  justified  believer  that 
"The  evangelical  state  of  love  is  frequently  mixed  with 
the  legal."  Of  this  class  it  may  be  truthfully  said, 
"He  that  feareth  is  not  made  perfect  in  love." 

That  such  is  the  experience  of  many  truly  converted 
Christians  is  so  evident  that  it  requires  no  proof  at  our 
hands,  and  that  deliverance  from  this  state  is  possible 
in  this  life  is  plainly  taught  in  the  word  of  Grod,  and 
with  unmistakable  precision  in  the  scripture  we  have 
placed  at  the  head  of  this  chapter. 

4.  There  is  still  another  class  who  have  advanced  to 
a  higher  plane  of  Christian  attainment,  wherein  "per- 
fect love  casteth  out  fear." 

To  deny  that  this  state  is  attainable  in  this  life,  in 
the  face  of  the  plain  utterances  of  Cod's  word,  the 
experience  of  the  New  Testament  saints,  and  the  mul- 
tiplied thousands  of  living  witnesses  whose  veracity  is 
unimpeachable,  is  palpable  folly  and  wickedness. 
With  equal  show  of  wisdom  would  that  man's  denial 
of  the  discoveries  of  Dr.  Kane  in  the  Arctic  regions, 
or  the  extended  and  magnificent  view  from  Mont 
Blanc,  be  received,  who  had  no  personal  knowledge  of 
either,  as  the  denial  of  the  state  of  grace  herein  portray- 
ed by  that  professor  who  never  advanced  beyond  the 
third  stage  we  have  indicated.  If  the  safe-guards 
which  jurisprudence  has  thrown  around  the  law  of 
testimony  be  admitted  in  this  question  at  issue,  our 
position  is  established  beyond  cavil  or  peradventure. 


52  HOLINESS. 

How  many  professors  of  undoubted  piety  live  in  the 
state  expressed  in  the  following  : 

'"Tis  a  point  I  long  to  know, 

Oft  it  causes  anxious  doubt, 
Do  I  love  the  Lord  or  no  ? 

Am  I  his,  or  am  I  not  ?" 

That  such  was  not  the  experience  of  the  apostles  is 
evident  in  the  exultant  strains,  fervid  zeal  and  assured 
hopes  of  New  Testament  bigoraphy.  That  the  pro- 
visions of  the  gospel  contemplate  a  more  elevated 
piety  than  the  type  which  the  present  race  of  professors 
furnishes,  is  an  almost  universally  admitted  fact ;  that 
they  propose  the  attainment,  at  some  period  during 
probation,  of  a  state  so  exalted  as  we  claim,  is  al- 
most as  universally  admitted,  but  that  this  attainment 
is  practicable  now,  as  a  living  grace,  is  the  question  at 
issue.  The  positive  assurances  of  God's  word,  with  the 
collateral  evidence  of  undoubted  experience,  should 
weigh  more  heavily  in  the  decision  of  this  question 
than  that  which  is  merely  negative.  Assuming,  then, 
that  our  position  is  established  or  conceded,  we  pro- 
ceed to  enumerate  some  of  the  peculiar  forms  of  fear 
from  which  the  believer  is  delivered. 

1.  The  fear  arising  from  an  uncertainty  as  to  onr 
religious  condition. 

It  would  be  strangely  inconsistent  if  a  person,  awak- 
ened to  the  necessity  of  realizing  the  highest  assurance 
of  his  personal  salvation,  in  view  of  the  fact  that  death 
may  usher  him  into  vast  eternity  at  any  moment,  would 
not  in  the   absence  of  a  comfortable  evidence  of  his 


Holiness.  53 

preparation  feel  an  anxiety  akin  to  torment.  Collateral 
and  incidental  evidences  of  personal  piety  will  not  calm 
the  unrest  of  that  soul.  The  voice  of  Grod  alone,  by 
his  Spirit,  bearing  testimony  with  the  human  spirit, 
will  meet  the  case.  The  incidental  and  collateral 
evidences  of  personal  piety  are  to  be  safely  relied  on^ 
only  so  far  as  they  are  needed  or  received  as  incidental 
and  collateral^  and  no  farther.  The  sacred  scriptural 
doctrine  of  the  witness  of  the  Spirit  is  too  vital  to  be 
set  aside  for  that  which  is  only  incidental,  and  upon 
which  it  is  not  safe  to  risk  the  soul.  The  interests  at 
stake  are  too  vast  to  be  left  in  doubt,  and  where  pro- 
vision is  made  to  furnish  ""the  full  assurance  of  faith  ^^^ 
blind  infatuation  or  stolid  ignorance  or  prejudice  alone 
debars  the  doubting  disciple  from  a  fall  avail  of  these 
precious  provisions. 

Then,  doubting  disciple,  there  is  help  for  you.  But 
it  is  not*in  a  gradual  growing  out  of  this  habit ;  for  all 
experience  shows  that  this  habit  becomes  more  invet- 
erate by  age  ;  neither  is  it  in  any  half-way  attainment, 
nor  in  the  incidentals  of  religion,  but  alone  in  the  de- 
struction and  ejectment  from  the  heart  of  the  ground 
and  root  whence  these  grow. 

Perfect  trust  in  Jesus  brings  perfection  of  love  and 
the  full  assurance  of  faith,  before  which  all  torment- 
ing doubts  must  flee  as  the  darkness,  and  even  the  stars 
themselves,  disappear  before  the  material  sun.  Accept 
this  remedy  and  your  deliverance  is  assured  ;  reject  it 
and  you  are  doomed  to  a  life-long  wandering  in  the 
wilderness. 


5i  HOLINESS. 

2.  Fear  arising  from  anticipated  future  trials  and 
afflictions. 

The  larger  part  of  the  troubles  of  God's  people  arise 
from  the  apprehensions  of  the  future,  rather  than 
from  present,  actual  evils.  That  this  distrust  is  dis- 
pleasing to  God,  as  well  as  tormenting  to  the  soul,  is 
natural  and  scriptural.  God's  declared  arrangement  is, 
"As  thy  days  so  shall  thy  strength  be."  Grace  for 
future  trials  is  pledged  only  in  connection  with  those 
trials;  for  he  "will  not  suffer  you  to  be  tempted  above 
that  ye  are  able  to  bear,  but  will  icitli  the  temptation 
(when  it  is  upon  you)  also  make  a  way  to  escape."  The 
ground  of  all  this  distrust  is  unbelief.  It  is  rooted 
in  the  very  constitution  of  our  nature,  but  it 
can  be  reached  and  removed  by  the  all-powerful  blood 
of  the  Lamb.  Will  you,  reader,  have  it  applied  and 
your  cure  effected  ? 

3.  The  fear  of  death. 

It  may  be  inquired,  does  not  the  justified  soul  have 
victory  over  the  fear  of  death  ?  He  may  and  should 
have ;  but  that  such  is  not  the  general  experience  of 
believers  is  evident  from  Hebrews  ii.  14 — 15:  "Foras- 
much, then,  as  the  children  are  partakers  of  flesh  and 
blood,  he  also  himself  likewise  took  part  of  the  same, 
that  through  death  he  might  destroy  him  that  had  the 
power  of  death — that  is,  the  devil ;  and  deliver  them 
who  through  fear  of  death  were  all  their  life-time 
subject  to  bondage." 

Satan  had  the  power  of  death;  but  conquered  by  Je- 
sus he  is  now  despoiled  of  his   authority.     The  Savior 


HOLINESS.  55 

assured  the  revelator  (Rev.  i.  18)  that,  as  an  evidence 
of  his  complete  victory  over  the  last  enemy,  he  had  '"'the 
keys  of  hell  and  of  death.''  Death,  as  the  penalty  of 
the  violated  law,  is  terrible,  and  God  intended  that  it 
should  be;  and  while  the  atonement  of  Jesus  takes 
away  from  the  King  of  Terrors  his  sting,  yet  he  will 
always  prove  a  foe  to  our  nature,  and  cause  us  to  shrink 
from  his  approach. 

Nature,  looking  through  the  distorting  and  magni- 
fying glass  of  unbelief,  sees  only  the  wasting  of  the 
body,  the  physical  agony  of  the  last  struggle,  the  heart- 
rending farewells,  the  gloomy  companionship  of  silence, 
solitude,  "corruption,  earth  and  worms,"  while  faith, 
elevating  the  vision  above  these,  sees  prominently  the 
crown  of  life,  the  white  robe,  the  association  and  com- 
panionship of  Jesus,  angels  and  saints,  or  if  at  all  she 
glance  at  the  physical  aspect,  is  enabled  exultingly  to 
exclaim, 

"Corruption,  earth  and  worms 
Shall  but  refine  this  flesh, 

Till  my  triumphant  spirit  comes 
To  put  it  on  afresh." 

Fearful  believer,  be  assured  that  while  "he  that 
feareth  is  not  made  perfect  in  love,"  there  is  deliver- 
ance for  you  so  complete  that,  with  the  apostle,  you 
may  exclaim,  "0,  death;  where  is  thy  sting?  0, 
grave,  where  is  thy  victory?" 

This  deliverance  is  not  in  stoical  indifference,  but  in 
that  higher  and  fuller  consecration  to  Christ  so  author- 
itatively pressed  upon  you  in  the  gospel. 

4.   The  fear  of  the  coming  of  Christ. 


0 
56  HOLiNJ:ss. 

"This  same  Jesus,  which  is  taken  up  from  you  into 
heaven,  shall  so  come  in  like  manner  as  ye  have  seen 
him  go  into  heaven." 

The  scriptural  representations  of  the  coming  of 
Christ  convey  the  idea  of  circumstances  and  surround- 
ings of  great  magnificence,  which  to  the  ungodly  will 
prove  exceedingly  terrible.  To  the  Christian,  how- 
ever, the  assurance  that  though  thus  magnificently  at- 
tended he  will  prove  still  to  be  the  '"''same  Jesus'^ — the 
same  in  mercy,  grace  and  compassion  as  when  upon 
the  earth— takes  from  that  momentous  event  its  terror, 
and  enables  him  to  respond  to  the  apostolic  welcome, — 
"Amen.     Even  so.    Come,  Lord  Jesus." 

The  period  of  this  advent  is  unknown;  but  does  the 
contemplation  of  the  event  turn  the  eye  of  the  soul  in 
upon  itself,  and  shrinkingly  to  inciuire,  in  view  of  your 
felt  unworthiness,  "But  who  may  abide  the  day  of  his 
coming,  and  who   shall  stand  when  he  appeareth?" 

Not  made  perfect  in  love,  fear  torments  you,  rather 
than  joyful,  ecstatic  expectation.  Advance,  then,  to  a 
higher  point  of  the  delectable  mountain,  from  which 
you  may  discern  the  Celestial  City,  in  the  light  of 
which  you  can  realize  the  truth  of  the  admonition, 
^^And  now,  little  children,  abide  in  Him,  that  when  He 
shall  appear  we  may  have  confidence,  and  not  he  ashamed 
h^ore  Him  at  His  coming. ^^ 

5.   The  fear  of  judgment. 

Grod  hath  appointed  a  day  in  which  he  will  judge 
the  world.  The  momentous  results  of  that  solemn 
event  are  calculated    to    raise    emotions   of  the  most 


HOLINESS.  57 

solemn  character.     Out  of  Christ  there  is  no  refuge  or 
safety  in  that  day. 

"That  awful  day  will  surely  come, 

The  appointed  hour  makes  haste, 
When  I  must  stand  before  my  Judge, 

And  pass  the  solemn  test." 

Our  God  says  to  us,  "And  they  shall  be  mine,  saith 
the  Lord  of  Hosts,  in  that  day  when  I  make  up  my 
jewels ;  and  I  will  spare  them  as  a  man  spareth  his 
own  son  that  serveth  him." 

Do  you  still  fear  and  tremble  with  tormenting  anxi- 
ety in  view  of  this  event  ?  Then  seek  perfection  of 
love,  and  you  will  realize  the  force  of  what  is  written, 
"Herein  is  our  love  made  perfect,  that  we  may  have 
boldness  (confidence)  in  the  day  of  judgment." 
5 


CHAPTER  V. 

HOLINESS — WHAT   IT   IS    NOT,    AND    WHAT   IT   IS. 

Having  considered  the  higher  Christian  life  under 
some  of  its  leading  aspects,  we  propose  in  the  pres- 
ent chapter  to  notice  it  negatively  and  positively,  to 
relieve  it  from  some  of  the  objections  that  many  enter- 
tain from  misapprehension,  as  well  as  from  the  un- 
warranted zeal  and  inconsistencies  of  some  of  its  pro- 
fessed but  mistaken  friends. 

Like  any  other  great  Bible  doctrine  or  truth,  the 
sacred  doctrine  of  holiness  must  be  investigated  and 
analyzed  if  a  correct  understanding  of  it  would  be  at- 
tained. It  is  the  fine  gold  of  the  mine  that  must  be 
gathered,  not  from  the  surface,  but  as  the  result  of 
much  toil  and  research.  The  perception  and  apprecia- 
tion of  this  precious  doctrine  may  constitute  the  key 
to  unlock  the  proper  interpretation  of  Revelation  ii. 
17 :  "To  him  that  overcometh  will  I  give  to  eat  of 
the  hidden  manna,  and  will  give  him  a  white  stone,  and 
on  the  stone  a  neio  name  ivritten,'  which  no  man  knoio- 
eth,  saving  he  that  receiveth  it.'' 

Objections  are  forcibly  made  against  the  doctrine  of 
scriptural  holiness  from  the  flagrant  inconsistency  of 
some  who  professs  to  seek  this  grace,  and  yet  ignore  or 


HOLINESS.  59 

disregard  the  conditions  of  discipleship.  "If  any  man 
will  be  my  disciple  let  him  deny  himself,  take  up  his 
cross  and  follow  me." 

Again,  some  of  the  most  zealous  advocates  of  this 
doctrine  are  foremost  in  the  prevalent  God-provoking 
church  fairs  and  other  gambling  appliances,  professedly 
for  benevolent  purposes.  Money  thus  realized  is  brought 
into  the  sanctuary  of  God  and  laid  upon  His  altar  as  a 
sacrifice.  It  is  an  insult  to  God,  and  a  reproach  to 
those  engaged  in  it,  as  well  as  inconsistent  with  any 
degree  of  piety  whatever. 

The  tendency  of  a  consecrated  heart  and  life  is  to 
men  of  low  estate,  to  retirement  from  the  parade  and 
display  of  all  worldly  associations  and  organizations. 
Christian  holiness  is  a  plant  that  will  not  thrive  in  the 
atmosphere  of  the  ball-room  or  the  lodge-room  ;  it  re- 
quires the  gentle  rain  and  dew  of  the  vale  of  humilia- 
tion. 

But  we  proceed  to  notice  our  subject  first  negatively. 

1.  It  is  not  claimed  that  by  the  term  "Christian  per- 
fection" absolute  perfection  is  attainable,  either  in  this 
world  or  in  heaven.  Development,  growth,  expansion 
is  a  law  of  our  being  and  inheres  in  our  constitution, 
whether  on  earth  or  in  heaven.  In  an  absolute  sense, 
no  being  but  God  is  perfect,  and  it  is  in  this  absolute 
sense  that  the  words  of  the  Savior  are  to  be  un- 
derstood, "Why  callest  thou  me  good  ?  There  is  none 
good  but  one,  that  is  God." 

2.  It  is  not  claimed  that  man  can  attain  to  angelic 
perfection.    In  the  order  of  their  nature,   and  in   the 


60  HOLINESS. 

sense  af  tlie  term  perfect,  as  applicable  to  createxl  be- 
ings, angels  are  perfect,  having  retained  that  perfection 
with  which  their  Creator  endowed  them.  Angels  are 
not  subject  to  the  infirmities   of  fallen  hitman  nature. 

3.  It  is  not  claimed  that  by  the  term  perfection  is 
meant  a  restoration  to  Adam's  state  before  the  falL 
This  would  involve  the  removal  of  the  curse  from 
man,  the  beasts  and  the  earth  ;  the  abrogation  of  deaths 
s-ickness,  pain  and  other  physical  evils.  These  results 
are  not  to  be  attained  this  side  the  judgment,  not  until 
the  reconstruction  that  will  take  place  in  the  new 
heaven  and  the  new  earth,  in  which  the  curse  will  be 
removed.  The  race  of  mankind  commenced  in  a  gar- 
den of  beauty,  and  will  end  in  a  restoration  to  Paradise 
regained,  with  access  to  the  Tree  of  Life,  and  the  re- 
moval of  the  curse.  Refer  to  Genesis  ii.  8 — 17  and 
E-ev.  xxii.  1 — 3.  That  the  redeemed  in  heaven  will  be 
more  than  compensated  for  what  the  redemption  by  Je- 
sus does  not  accomplish  for  them  in  this  life  in  the  way 
of  this  restoration,  is  evident  in  the  fact  that  they  will 
be  able  to  enter  upon  the  bliss  of  heaven,  and  sing  re- 
demption's song,  which  angels  can  not  engage  in.  Rev. 
xiv.  3. 

4.  It  is  not  claimed  that  man  can  be  elevated  above 
the  liability  to  the  infirmities  pertaining  to  this  life. 

By  infirmities  here  we  understand  the  many  errors  of 
judgment,  the  weaknesses  and  consequent  imperfections 
attaching  to  the  most  exalted  piety,  between  which  and 
those  actions  which  spring  from  the  carnal  mind  and 
inherent  corruption,  noticed  in  preceding  chapters,  a 


HOLINESS.  61 

Vfide  distinction  is  to  be  observed.  This  distinction  is 
observable  in  the  following  quotations :  "We  then 
that  are  strong  ought  to  bear  -the  infirmities  of  the 
weak." 

"Them  that  sin  rebuke  before  all,  that  others  may 
also  fear." 

5.  It  is  not  claimed  that  the  Christian  can  attain  to 
a  state  in  v/hich  he  will  not  be  subject  to  temptations. 

Temptations  are  incident  to  a  state  of  probation. 
Adam  and  Eve  were  on  probation,  and  were  tempted 
and  fell.  The  second  Adam  was  also  tempted,  al- 
though he  could  say,  "That  wicked  one  cometh  and 
hath  nothing  in  me."  The  temptations  of  the  Son  of 
God  were  real  and  sore  :  "For  in  that  He  himself  hath 
suffered,  being  tempted."     Heb.  ii.  18. 

Learn,  then,  that  sore  temptations  are  not  inconsist- 
ent with  purity  and  the  most  exalted  pi^ty. 

6.  It  is  not  claimed  that  the  Christian  can  be  ex- 
alted above  the  liability  to  fall. 

Probation  not  only  involves  a  liability  to  temptation, 
but  a  liability  to  fall.  Hence  the  fall  of  our  first  pa- 
rents. 

7.  It  is  not  claimed  that  any  Christian  attainment 
will  obviate  the  necessity  of  growth  in  grace. 

Growth  necessarily  pertains  to  a  living,  healthy  or- 
ganism, and  such  is  the  Christian  in  his  highest  attain- 
ment. Progression  or  retrogression  is  the  law  of  his 
spiritual  being.  The  only  safe-guard,  then,  against 
declension  is  a  fiiithful  discharge  of  every  duty,  and 
a  living  up  to  all  the  light  which  God  gives.     He  that 


62  HOLINESS. 

is  unfaithful  to  any  known  duty  is  in  an  attitude  of 
disobedience  to  Grod,  is  doing  violence  to  the  law  of 
spiritual  progression,  and  will  inevitably  lose  grace. 
President  Edwards  says  :  "Slothfulness  in  the  service 
of  God  is  as  damning  as  open  rebellion." 

These  facts  being  true,  how  important  the  following 
utterance,  by  Dr.  Doddridge,  concerning  those  who 
stubbornly  close  their  eyes  to  the  light  that  is  being 
shed  on  the  duty  of  Christian  attainment :  "To  allow 
yourself  deliberately  to  sit  down  satisfied  with  any 
imperfect  attainments  in  religion,  and  to  look  upon  a 
more  improved  state  of  it  as  what  you  do  not  desire, 
nay,  as  what  you  secretly  resolve  that  you  will  not  pursue^ 
is  one  of  the  most  fatal  signs,  and  we  can  well  imagine 
that  you  are  an  entire  stranger  to  the  first  principles  of 
it." 

Dr.  Adam  Clarke  said  of  the  Christians  of  his  day  : 
"Many  preachers  and  multitudes  of  professing  people 
are  studious  to  find  out  how  many  imperfections  and 
infidelities,  and  how  much  inward  sinfulness  are  con- 
sistent with  a  safe  state  of  religion  ;  but  how  few,  very 
few,  are  bringing  out  the  fair  gospel  standard  to  try 
the  hight  of  the  members  of  the  church,  whether 
they  be  fit  for  the  heavenly  army,  whether  their  stature 
be  such  as  qualifies  them  for  the  ranks  of  the  church 
militant.  'The  measure  of  the  stature  of  the  fullness' 
is  seldom  seen;  the  measure  of  the  stature  of  littleness, 
dwarjishness  and  emptiness  is  often  exhibited." 

8.  No  state  of  Christian  attainment  in  this  life  will 
exempt  from  deep  grief  and  sorrow. 


H  t)  I.  I  N  E  S  S  .  63 

Mr.  Wesley  says :  "The  miud  may  be  deeply  dis- 
tressed, may  be  exceedingly  sorrowfal,  may  be  per- 
plexed aud  pressed  down  by  heaviness  and  anguish,  even 
to  agony,  while  the  heart  cleaves  to  God.  Was  it  not 
so  with  the  Son  of  God  himself?"  "But,"  says  one,  "I 
heard  a  presiding  elder  of  a  sister  denomination  say 
that  it  was  placing  a  man  beyond  temptation,  when  he 
enjoyed  this  great  gift,  and  that  it  was  peace  uninter- 
rupted. Now,  if  that  were  true,  then  this  good  brother 
must  have  been  better  than  Jesus  Christ,  for  he  was 
tempted.  Another  said  that  it  was  placing  a  man 
beyond  sin  ;  that  a  man  in  this  high  state  never  sinned. 
Now,  if  this  is  true,  then  the  Bible  is  not  true." 

We  reply  to  this  by  citing  the  brother  to  our  fifth 
negative  proposition  in  this  chapter,  as  to  the  liability 
to  be  tempted  ;  as  for  sinning,  he  can  correct  his  the- 
ology by  a  perusal  of  I  John,  iii.,  particularly  verses 
6 — 9,  and  as  follows : 

"Whosoever  abideth  in  Him  (in  Christ)  sinnethnot; 
whosoever  sinneth  hath  not  seen  Him, 'neither  .known 
Him. 

"Little  children,  let  no  man  deceive  you ;  he  that 
doeth  righteousness  is  righteous  even  as  he  is  righteous. 

"He  that  committeth  sin  is  of  the  devil,  for  the  devil 
sinneth  from  the  beginning. 

"For  this  purpose  the  Son  of  God  was  manifested  that 
he  might  destroy  the  works  of  the  devil  (that  is,  that  he 
might  save  his  people  so  effectually  that  they  do  not 
sin). 

"Whosoever  is  born  of  God  doth  not  commit  sin  ;  for 


64  HOLINESS. 

his  seed  remainetli  in  him  and  he  can  not  sin,  because 
he  is  born  of  Grod."  As  for  the  privilege  of  the  sanc- 
tified to  enjoy  constant  peace,  Isaiah  xxvi,  3  is  to  the 
point:  ''''Thou  wilt  keep  him  in  perfect  peace  whose 
mind  is  stayed  on  thee,  because  he  trusteth  in  thee^ 

Is  it  not  irreverent  under  any  contingency  to  say  that 
'"''the  Bible  is  not  trueV^ 

9.  No  attainment,  however  exalted,  places  us  inde- 
pendent of  the  merits  of  Christ. 

"Holiness  is  retained  from  moment  to  moment  only 
by  resting  on  the  merits  of  Christ." 

10.  The  state  of  grace  under  consideration  does  not 
supersede  the  necessity  of  a  life  of  faith. 

This  doctrine  does  not  disparage  justification,  as 
some  suppose. 

Justification  or  regeneration  (we  use  these  terms  in- 
terchangeably in  this  work  for  the  same  state  or  attain- 
ment, notwithstanding  their  technical  difierence)  is 
sanctification  begun,  and  holds  the  same  relation  to  it 
that  the  alphabet  does  to  the  language,  or  the  founda- 
tion to  the  building. 

The  justified  believer,  if  he  maintain  this  state  un- 
til death,  will  undoubtedly  be  saved,  the  Lord  cutting 
short  the  work  in  righteousness,  as  is  often  seen  in  the 
resignation  and  triumph  attained,  often  after  a  severe 
struggle. 

Justification  is  sanctification  begun,  while  sanctifica- 
tion is  the  work  completed.  These  distinctions  should 
be  observed,  and  should,  to  some  degree,  regulate  the 
character  of  our  pulpit  exercises  to  mixed  assemblies. 


HOLINESS.  65 

No  state  of  grace,  be  it  justification  or  sanctification, 
will  exempt  from  God's  order,  "The  just  shall  live  by 
faith."  Sight  or  feeling  in  religion,  the  opposites  of 
faith  are  not  to  be  the  standards  by  which  to  regulate 
our  lives,  nor  measure  or  interpret  the  Word  of  God. 

'•.Judge  not  the  Lord  by  feeble  sense, 
But  trust  him  for  his  grace." 

The  internal  religious  life  of  most  professors  is  a 
fruitless  effort  to  have  God  reverse  his  order  of  a  life 
of  faith,  and  gratify  them  with  feelings  and  ecstacies 
by  which  to  regulate  this  life  and  duty.  This  God 
will  not  do,  and  so  long  as  the  will  chafes  and  frets  in 
this  insubordination,  uninterrupted,  even-flowing 
peace  is  impossible  ;  but  when  we  are  brought  to  a 
complete  submission  to  the  irreversible  decree  of  God 
in  this  particular,  peace  and  joy  will  necessarily  result 
to  the  soul. 

Just  here,  at  this  point  of  contest  of  the  soul  with 
God,  Satan  will  bring  to  bear  his  most  subtle  and  pow- 
erful efforts,  if  possible,  to  sever  this  connection. 
Neither  the  justified  nor  the  sanctified  are  exempt 
from  his  attacks.  With  the  former  a  disposition  to 
doubt  the  tension  to  which  faith  is  subjected  becomes 
the  liahit  of  the  soul ;  with  the  latter  it  is  occasional 
only. 

In  the  midst  of  the  most  severe  ordeal  to  which  our 
faith  may  be  subjected,  confidence  in  God  and  his 
word  is  unabated.  We  venture  the  assertion  that 
with  most  professors,  in  all  stages  of  Christian  attain- 
ment,  their  severest  trials   center  around  this  vital 


6Q  HOLINESS. 

point — this  golden  thread  that  unites  them  to  God. 
This  connection  once  severed,  the  soul  is  driven  at  the 
mercy  of  the  enemy. 

To  the  sanctified,  when  under  this  trial,  the  admoni- 
tion of  the  apostle  to  Heb.  x.  23  is  peculiarly  applica- 
ble: "Let  us  hold  fast  the  profession  of  our  faith 
without  wavering,    for  He  is  faithful  that  promised." 

We  come  now  to  consider  this  subject  positively. 

In  the  course  of  our  inquiries,  as  well  as  in  our  neg- 
ative view,  we  have,  to  a  considerable  extent,  antici- 
pated what  would  properly  come  under  this  head. 
But  little  remains  to  be  said,  other  than  to  enumerate 
some  of  the  evidences  and  results  of  this  Christian  at- 
tainment. 

We  remark,  then,  that  this  doctrine  involves : 

1.  A  thorough  and  unreserved  consecration  of  our  all 
to  God. 

But  it  may  be  said,  is  not  every  Christian  fully  con- 
secrated ?  Every  Christian  should  be,  we  admit ;  but 
do  not  facts  unmistakably  prove  that  such  is  not  the 
case,  that  most  professors  are  but  partially,  and 
with  many  reservations,  committed  to  the  work  of 
God  ? 

This  consecration  is  not  either  partial  nor  made  in 
general ;  it  is  unreserved  and  in  detail.  Probably  the 
last  item  we  lay  upon  God's  altar  is  our  will. 

2.  It  also  involves  the  death  of  "the  old  man,"  the 
destruction  of  "the  body  of  sin,"  the  removal  of  "the 
carnal  mind,"  and  as  a  resulting  consequence  the  put- 
ting on  of  "the  new  man"— Christ,  the  renewal  of  our 


HOLINESS.  67 

nature  by  the  power  of  the  Holy  Ghost,  by  which  it  is 
renewed  after  the  image  of  Christ,  that  as  we  "were 
baptized  into  the  image  of  Christ,"  "even  so  we 
also  should  walk  with  Him  in  newness  of  life,"  thus 
setting  us  apart  for  the  Master's  service  and  glory — a 
transformation  by  the  renewing  of  the  mind,  enabling 
the  believer  to  "prove  what  is  that  good,  and  accepta- 
ble, and  perfect  will  of  God." 

Some  of  the  results  and  fruits  of  this  attainment 
may  be  briefly  stated : 

First.  A  conscious  deliverance  from  the  legal  bond- 
age expresed  in  Romans  vii.  8 — 24,  and  the  enjoyment 
of  a  liberty  compared  with  which  all  past  experience 
can  furnish  no  parallel. 

Second.  The  cessation  of  tormenting  doubts  and 
fears  which  have  their  origin  in  the  carnal  mind,  and 
which,  as  a  habit,  cease  with  the  death  of  that  princi- 
ple, followed  by  what  is  fully  represented  by  "the  full 
assurance  of  faith." 

Third.  The  internal  foes  to  the  peace  of  the  soul 
having  been  expelled,  peace  reigns  in  the  heart,  con- 
stant, profound,  soul-satisfying  beyond  the  power  of 
the  tongue  to  express.  Conflicts  may  come  from  foes 
without,  yet  amidst  it  all  the  mind  is  in  perfect  peace, 
stayed  on  God. 

Fourth.  A  conformity  of  the  will  to  the  will  of  God. 

It  is  not  God's  order  that  our  wills  should  be  anni- 
hilated or  held  in  abeyance,  for  that  would  reduce  us 
to  mere  machines  ;  but  that  they,  disorganized  and  re- 
bellious by  reason  of  sin,  should  be  readjusted  in  per- 


ba  HOLINESS. 

feet  harmony  witli  the  divine  mind.  When  this  is  ac- 
complished there  will  be  no  purpose  or  desire  enter- 
tained that  will  conflict  with  the  will  or  word  of  God, 
neither  will  there  be  tormenting  anxiety  as  to  future 
trials  or  providences,  nor  repining,  or  complaining,  nor 
wishing  things  were  differently,  knowing  that  all  that 
may  befall  us  will  be  only  by  permission  of  Grod,  whose 
will  is  our  highest  happiness  and  security. 

Fifth.  The  restless  yearnings  of  the  soul  for  a  cer- 
taii^ndefinite  attainment  that  is  felt  to  be  necessary 
to  fill  it  is  satisfied,  its  supreme  good  being  found. 
Says  one :  "  The  sea  within  me  is  at  rest.  As  the  lungs  are 
satisfied  with  pure  air^  and  do  not  ache  for  a  better  sub- 
stance to  fill  tliem ;  as  the  eye  is  satisfied  with  the  pure 
light  of  heaven^  so  the  soul  which  has  found  Jesus 
through  his  personal  manifestation  has  all^  and  wants 
no  more.^^  This  being  the  case,  worldly  amusements 
are  not  needed  or  desired  to  complete  its  happiness,  to 
all  desires  for  which  the  soul  has  undergone  a  cruci- 
fixion. This  attainment  will  enable  the  believer  to  re- 
alize the  truth  of  the  words  of  Jesus  to  the  woman  of 
Samaria,  "Whosoever  drinketh  of  the  water  that  I 
shall  give  him  shall  never  thirst.'^  And  also  in  his  dis- 
course in  Capernaum,  "I  am  the  bread  of  life.  He  that 
cometh  to  me  shall  never  hunger,  and  he  that  believeth 
on  me  shall  never  thirst," 

Jesus  himself  is  the  bread  of  life — not  his  words,  his 
doctrines,  his  ordinances  or  his  sacraments.  That 
church  in  whose  ministrations  the  externals  of  religion 
predominate,  ignores  Jesus;  and  that  minister  that  pro- 


HOLINESS.  69 

vides  no  better  food  for  the  souls  of  his  members  than 
weekly  dissertations  on  morality,  ordinances,  sacra- 
ments and  ceremonies,  is  guilty  of  the  folly  of  attempting 
to  satisfy  the  hunger  of  the  souls  of  his  people  with  husks. 

Sixth.  A  renewal  of  the  desires  and  tastes  of  the  soul 
for  the  Holy  Scriptures,  which  become  to  the  believer 
the  voice  of  God.  No  longer  does  he  seek  for  ecstacies 
and  frames  to  interpret  either  his  state  or  the  veracity 
of  God's  written  word.  We  can  not  too  strongly  state 
•  the  importance  of  an  unconditional  reception  of  God's 
written  word  as  our  only  rule  of  faith  and  practice. 
Until  this  result  is  realized  instability  and  vacillation 
will  characterize  the  professor.  "Sanctify  them 
^through  thy  truth;  thy  word  is  truth,"  prayed  Jesus. 
"That  he  might  sanctify  and  cleanse  it  with  the  wash- 
of  water  by  the  loord^'  "Seeing  ye  have  purified  your 
souls  in  obeying  the  triitli.''^ 

The  relative  superiority  of  the  word  of  God  to 
visions  and  ecstacies  is  stated  in  II.  Peter  i.  16 — 21. 

Seventh.  Communion  and  fellowship  with  God.  . 

This  ever-present  consciousness  of  God's  presence 
will  prove  an  eficctual  check  to  any  temptation  to 
worldliness,  and  to  foolish  talking  and  jesting. 

A  jesting,  anecdote-telling  minister  of  the  gospel 
effectually  destroys  his  usefulness,  and  degrades  his 
holy  office.  These  generally  oppose  the  doctrine  of 
holiness.     None  need  it  more  than  they. 

Retirement  for  prayer  and  meditation  is  found  to  be 
a  necessity,  while  the  public  means  of  grace  are  inex- 
pressibly precious. 


70  HOLINESS. 

EigJith.  An  abiding  assurance  of  tlie  faithfulness  of 
God,  tliat  He  will  protect  and  guide,  as  well  as  over- 
rule all  future  events  for  the  good  of  the  believer, 
bringing  bim  finally  in  safety  to  heaven,  the  hope  of 
which  is  exceeding  precious  and  inspiring. 

As  furnishing  further  illustration  of  our  subject  we 
■give  briefly  the  following  experiences  of  eminent  saints, 
well  known  in  the  annals  of  the  church. 

Rev.  Joseph  Benson,  the  commentator,  thus  recites 
his  reception  of  this  great  grace :  "I  could  do  nothing 
but  pray  that  I  might  be  holy  even  as  He  is  holy. 
Everything  else  appeared  to  be  so  insignificant  as  not 
to  deserve  a  thought.  0,  liow  1  long  to  speak  of  noth- 
ing else!  -sf  *  -5^  ]y|y  g^^]  ^^g^  ^g  j^ 
were,  let  into  God  and  satiated  with  his  goodness.  He 
so  strengthened  my  faith  as  to  perfectly  banish  all  my 
doubts  and  fears  and  so  filled  me  with  humble^  peaceful 
love,  that  I  could  and  did  devote  my  soul  and  body  and 
health  and  strength  to  his  glory  and  service.  ^  ^ 
*  0,  what  a  change  hath  God  wrought  in  me  ! 
Glory  be  to  God  !  I  am  indeed  put  in  possession  of  a 
new  nature.  ^'  *  Over  and  over  again  did  I, 
with  infinite  sweetness,  dedicate  mj^self  to  God." 

Dr.  Payson:  "Were  I  to  adopt  the  figurative  lan- 
guage of  Bunyan  I  might  date  this  letter  from  the  land 
of  Beulah,  of  which  I  have  been  for  some  weeks  a 
happy  resident.  The  Celestial  City  is  full  in  view;  its 
glories  beam  upon  me,  its  breezes  fan  me,  its  odors  are 
wafted  to  me,  its  sounds  strike  my  ears,  and  its  spirit 
is  breathed  into  my  heart.     Nothing  separates  me  fiom 


HOLINESS.  71 

it  but  the  river  of  death,  which  now  appears  but  as  an 
insignificant  rill,  that  may  be  crossed  at  a  single  step 
whenever  God  gives  permission.  The  Sun  of  Right- 
eousness has  been  gradually  drawing  nearer  and  nearer, 
appearing  larger  and  brighter  as  he  approached,  and  now 
he  fills  the  whole  hemisphere,  pouring  forth  a  flood  of 
glory,  in  which  I  seem  to  float  like  an  insect  in  the 
beams  of  the  sun,  exulting,  yet  almost  trembling,  while 
I  gaze  upon  this  excessive  brightness,  and  wondering 
with  unutterable  wonder  why  God  should  deign  thus 
to  shine  upon  a  sinful  Worm." 

In  the  year  1742  Mrs.  Edwards,  wife  of  President 
Edwards,  sought  what  she  called  ''the  full  assurance  of 
faith'^  The  result  of  her  seeking  she  thus  narrates: 
"I  can  not  find  language  to  express  hoio  certain  the 
everlasting  love  of  God  appeared;  the  everlasting 
mountains  and  hills  were  but  shadows  to  it ;  my  safety 
and  happiness  and  eternal  enjoyment  of  God's  immu- 
table love  seemed  as  durable  and  immutable  as  God 
himself-  Melted  and  overcome  by  the  sweetness  of 
this  assurance  I  fell  into  a  great  flow  of  tears,  and 
could  not  forbear  weeping  aloud.  The  presence  of 
God  was  so  near  ;  nd  so  real  that  I  seemed  scarcely 
conscious  of  anything  else.  At  night  my  soul  seemed 
to  be  iilled  with  an  inexpressihly  siceet  and  pure  love  to 
God  and  to  the  children  of  God^  with  a  refreshing  con- 
solation and  solace  of  soul  which  made  me  willing  to 
lie  on  the  earth  at  the  feet  of  the  servants  of  God,  to 
declare  His  gracious  dealings  with  me,  and  breathe 
forth  before  them  my  love,  gratitude   and  praise.     At 


72  HOLINESS. 

night  I  continued  in  a  constant,  clear  and  lively  sense 
of  the  heavenly  sweetness  of  Christ's  excellent  and 
transcendent  love,  of  his  nearness  to  me,  and  of  my 
dearness  to  him,  with  an  inexpressibly  sweet  calmness 
of  soul  in  an  entire  rest  in  Him. 

"My  soul  remained  in  a  heavenly  elysium.  I  think 
what  I  felt  each  minute  during  the  continuance  of  the 
whole  time  worth  more  than  all  the  outward  comfort 
and  pleasure  which  I  had  enjoyed  in  my  whole  life  put 
together.  It  was  a  pure  delight,  which  fed  and  satisfied 
iny  soul.  It  was  a  sweetness  which  my  soul  was  lost 
in. 

"In  the  house  of  Grod  so  conscious  was  I  of  the  joy- 
ful presence  of  the  Holy  Spirit  that  I  could  scarcely  re- 
frain from  leaping  with  transports  of  joy.  My  soul  was 
filled  and  overwhelmed  with  light  and  love  and  joy  in 
the  Holy  Ghost,  and  seemed  just  ready  to  go  away 
from  the  body.  ^^  ^  ^  q^j^i^  exaltation  of 
soul  subsided  into  a  heavenly  calm  and  a  rest  of  soid  in 
God,  ivliich  was  even  sweeter  than  ivhat  preceded  it.^^ 

Dr.  Upham,  with  whose  writings  many  of  our  read- 
ers are  doubtless  familiar,  thus  gives  his  experience  of 
this  grace :  "I  was  distinctly  conscious  when  I  reached 
it.  *  *  ^  I  was  then  redeemed  by  a 
mighty  power,  and  filled  with  the  blessing  of  perfect 
love.  There  was  a  calm  sunshine  upon  my  soul.  The 
praise  of  God  was  continually  upon  my  lips.  *  * 
I  was  never  able  before  that  time  to  say,  with  sincerity 
and  confidence,  that  I  loved  my  Heavenly  Father  with 
all  my  strength.     But,  aided  by  Divine  grace,  I  have 


HOLINESS.  73 

been  enabled  to  use  this  language,  which  involves,  as 
I  understand  it,  the  true  idea  of  Christian  perfec- 
tion or  holiness,  both  then  and  ever  since.  There 
was  no  intellectual  excitement,  no  marked  joys,  when 
I  reached  this  great  rock  of  practical  salvation.  But  I 
was  distinctly  conscious  when  I  reached  it.'' 

We  give  the  experience  of  one  with  whom  many  of 
our  readers  are  acquainted:  An  excellent  minister, 
long  in  the  itinerancy,  transferred  to  a  new  field  of 
labor,  found  himself  surrounded  with  difficulties.  He 
was  led  to  inquire  why  the  majority  of  professors  with 
himself,  were  terribly  afflicted  with  doubting  and  fear- 
ing, why  in  his  preaching  to  others  his  own  soul  was 
not  enlisted  and  blessed  as  he  had  reason  to  believe  the 
apostles  felt,  why  convictions  were  not  deep  and  pung- 
ent, and  conversion  as  thorough  and  decided  as  form- 
erly, why  foolish  talking  and  jesting  were  so  prevalent 
even  among  the  ministry ;  and  while  looking  at  these 
things  and  many  other  evidences  of  the  declensions  of 
these  latter  days,  he  was  forced  to  the  conclusion  that 
a  higher,  fuller  consecration  was  necessary.  Earnest 
prayer  increased  and  intensified  these  convictions  until 
he  resolved  to  seek  this  higher  consecration.  "But," 
said  the  enemy,  "You  have  preached  and  spoken 
against  the  doctrine."  ",I  will  do  it  no  longer ;  I  will 
seek,  profess,  and  preach  it."  Then  followed  the  con- 
secration, in  detail,  of  time,  talent,  reputation,  health, 
life,  all,  all  to  God  and  the  work  of  the  ministry  and 
the  salvation  of  souls.  Light  broke  all  around  him, 
and  in  him — he  was  filled  with  a  peace  and  comfort 
6 


74  HOT.  INESS. 

perfectly  indescribable.  Preaching  now  reacts  with 
peculiar  sweetness  in  his  own  soul ;  the  church  is  edi- 
fied and  stirred  to  take  higher  ground;  difficulties 
begin  to  disappear;  meetings  are  powerful;  the 
preacher  lives  no  longer  in  the  outer  court  in  which  he 
now  feels  he  has  been  worshiping  all  his  religious  life, 
but  is  now  in  the  inner  sanctuary ;  his  peace  is  abiding, 
soul-satisfying,  flowing  like  a  river.  This  is  consecration. 
This  is  sanctification^ — set  apart  from  a  common  to  a 
sacred  use. 

We  lay  down  no  particular  form  of  internal  experi- 
ence as  a  standard  to  which  all  must  conform — this 
varies  as  in  the  justified  state.  As  elucidating  this  point, 
we  transfer  the  following  from  Wood's  Perfect  Love : 

"  Sanctified  souls  are  often  inclined  to  name  the 
blessing  after  their  principal  sensations,  harmonizing 
with  their  emotional  experience.  One  person  realizes 
principally  a  marked  increase  of  faith,  and  he  calls  it 
''the  life  of  faiths  Another  is  conscious  of  a  deep, 
sweet  resting  in  Christ,  and  he  calls  it  ''resting  in 
Gody  Another  is  permeated  with  a  sense  of  the 
divine  presence,  and  filled  with  ecstatic  raptures,  and 
he  calls  it  "  the  fullness  of  God.""  Another  feels  his 
heart  subdued,  melted,  refined,  and  filled  with  God, 
and  he  calls  it  "  holiness'^  Another  realizes  princi- 
pally a  river  of  sweet,  holy  love  flowing  through  the 
soul,  and  he  calls  it  "perfect  love.^^  Another  is  pros- 
trated under  the  power  of  the  refining  and  sin-killing 
Spirit,  and  he  calls  it  "  the  baptism  of  the  Holy  Ghost." 
And  another  realizes  principally  a  heaven  of  sweetness 


HOLINESS.  75 

in  complete  submission  to  God,  and  he  calls  it  "  Christ- 
ian perfection.^'  If  genuine,  the  work  wrought  in  each 
case  is  essentially  the  same. 

Thus  we  have  portrayed  the  grace  of  holiness.  Christ- 
ian perfection,  perfect  love,  or  the  higher  Christian  life. 
Is  it  fanatical  ?  Is  it  anti-scriptural  ?  Is  it  practica- 
ble ?    Is  it  a  setting  forth  of  strange  doctrines  ? 

In  concluding  this  chapter  we  make  the  following 
observations : 

1.  The  doctrine  is  in  accordance  with  God's  word. 
If  our  theology  were  drawn  from  the  Bible,  instead 

of  the  diluted  and  sometimes  poisonous  fountains  of 
human  wisdom,  there  would  be  no  caviling,  no  ques- 
tioning of  this  great  and  precious  doctrine,  and  a  more 
healthy  tone  would  prevail  in  the  church  generally. 

2.  This  doctrine  wherever  preached  receives  the 
special  approbation  of  God.  We  have  seen  ministers 
hold  up  to  the  people  this  higher  Christian  life,  and  in 
every  case  within  our  recollection  a  divine  unction  fell 
upon  preacher  and  people ;  while  on  the  other  hand 
we  have  heard  it  denounced  from  the  pulpit  to  the 
manifest  grieving  of  the  Spirit,  and  the  disgust  of  the 
more  godly  of  the  congregation.  Mark  that  minister 
that  ridicules  this  doctrine,  for  the  end  of  that  man  is 
generally  skepticism  or  worse. 

That  church  or  that  minister  that  will  most  faithfully 
lead  Christ's  flock  into  the  pastures  of  this  privilege, 
will  share  most  largely  in  Christ's  blessing,  as  well  as 
in  the  gratitude  and  confidence  of  the  flock,  while  those 
who,  from  prejudice  or  ignorance,  obstruct  rather  than 


76  HOLINESS. 

encourage,  will  be  left  beliind,  the  flock  outstripping 
theme  in  the  race,  and  going  after  those  shepherds  who 
appreciate  their  wants. 

3.  This  doctrine  is  not  contrary  to  our  faith  as  a 
church. 

This  conclusion  is  warranted  hy  the  onii/ authoritative 
expression  we  have  on  the  subject^  which  is  found  in  our 
hymn  book.  In  that  excellent  collection  we  have  a 
department  on  "Christian  Perfection,"  covering  twenty- 
nine  pages,  and  embracing  forty-five  hymns,  not  a  single 
sentiment  in  one  of  which  is  not  in  full  accord  with 
what  we  have  written ;  and  also  a  department  on  "Faith 
and  Justification,"  covering  but  fifteen  pages,  and  em- 
bracing twenty-three  hymns.  Either  our  commonly 
preached  theology,  or  our  hymn  book,  sadly  needs  recon- 
struction.   Which  shall  it  be  ? 

4.  This  doctrine  is  eminently  practicable  and 
needful. 

The  tendency  of  the  age,  our  own  church  not  ex- 
cepted, is  to  formalism,  ritualism,  ceremonialism,  ra- 
tionalism, materialism,  and  spiritualism.  By  what 
means  can  this  current  be  arrested?  Can  it  be  by 
church  legislation  and  disciplinary  enactments  ?  These 
are  set  aside  by  an  age  peculiarly  marked  by  one  of  the 
predicted  accompaniments  of  the  latter  days — "truce- 
breakers,  traitors"  (II.  Tim.  iii,  1 — 4).  Our  conviction 
is  absolute,  that  but  one  efi"ectual  remedy  remains,  and 
that  is  a  baptism  of  the  Holy  Spirit,  a  higher  and  holier 
consecration  to  God  of  all  our  people — professors, 
editors,    preachers,     missionaries,    laity.      Then    the 


HOLINESS.  77 

power  of  the  pulpit  will  be  restored,  the  press  will  send 
forth  its  healing  streams  of  pure  truth  to  bless  and 
save,  our  institutions  of  learning  will  furnish  laborers 
with  consecrated  hearts  and  lives  to  toil  for  the 
world's  salvation,  our  missionaries  will  cause  the  wil- 
derness in  which  they  labor  to  blossom  as  the  garden 
of  the  Lord.  A  holy  consecrated  church,  then,  will 
stand  as  a  bulwark,  a  breakwater  to  the  tidal  wave  of 
evil  that  threatens  to  inundate  the  church.  "We  pro- 
pose to  every  minister  of  our  church  to  preach  a  sermon 
from  I.  Thess.  v.  23 — 24.  "  And  the  very  Uod  of  peace 
sanctify  you  wholly ;  and  I  pray  God  your  whole  spirit, 
and  soul,  and  body  be  preserved  blameless  unto  the 
coming  of  our  Lord  Jesus  Christ.  Faithful  is  he  that 
calleth  you,  who  also  will  do  it." 

Let  him  tell  his  people  just  what  degree  of  sanctifi- 
cation  they  may  claim  and  expect,  as  taught  in  this 
text,  and  at  the  peril  of  incurring  the  anathema  of 
Rev.  xxii.  18 — 19,  withhold  any  part  of  the  truth,  or 
substitute  his  own  narrow  restricted  standard  of  con- 
struction. To  our  people,  to  the  reader,  we  would  reit- 
erate the  words  of  the  Savior,  in  John  vii.  17.  "  If 
any  man  will  do  his  will,  he  shall  know  of  the  doctrine, 
whether  it  be  of  God,  or  whether  I  speak  of  myself." 


CHAPTER  VI. 


OBJECTIONS     ANSWERED. 


In  our  intercourse  with  Christians  we  find  many 
holding  views  and  objections  that  conflict  with  the 
general  theory  of  holiness,  and  which  we  propose,  in 
this  chapter,  to  endeavor  to  remove. 

I.  In  opposition  to  the  theory  that  there  remain  in 
the  heart  of  the  truly  converted  what  are  termed 
"roots  of  bitterness,"  "the  carnal  mind,"  "the  old 
man,"  etc.,  from  which  result  a  tendency  to  depart  from 
God,  to  doubt  and  unbelief,  pride,  self-will,  covetous- 
ness,  love  of  the  world,  inordinate  affection,  evil  sur- 
misings,  uncharitable  expressions,  the  flesh  lusting 
against  the  Spirit,  and  the  Spirit  against  the  flesh,  and 
which,  partaking  of  the  nature  of  sin,  can  not  be 
grown  out  of,  but  must  be  destroyed,  extirpated,  washed 
away  by  the  blood  of  Christ,  they  hold  that  when  the 
individual  is  justified  hy  faith  in  Jesus,  he  at  the  same 
time  is  wholly  sanctified,  all  sin  in  him  is  destroyed,  his 
heart  is  from  that  moment  made  altogether  clean,  he  is 
saved  wholly,  not  only  from  the  dominion  of  sin,  hut 
from  its  very  being,  and  as  a  consequence,  there  is  no 
warrant  in  Scripture,  reason  or  experience  for  a  subse- 
quent cleansing. 


HOLINESS.  79 

That  this  theory  is  unsustained  by  the  Scriptures 
and  by  facts,  we  propose  to  demonstrate : 

1.  The  general  faith  and  testimony  of  the  imiversal 
church  of  all  ages  are  against  this  theory. 

In  no  creed  or  confession  of  faith,  written  or  tradi- 
tional, ancient  or  modern,  Greek  or  Roman,  Calvinist- 
ic  or  Armenian,  Catholic  or  Protestant,  up  to  the 
eighteenth  century,  was  this  theory  held  or  taught, 
either  directly  or  remotely. 

We  make  this  assertion  sustained  by  ecclesiastical 
history,  as  also  by  the  uncontradicted  declaration  of 
'Mr.  Wesley,  in  his  sermon  on  "Sin  in  Believers,"  as  a 
very  strong  fact  in  determining  this  question. 

Not  until  Count  Zinzendorf  took  exception  to  this 
tenet,  as  declared  by  Mr.  Wesley,  was  the  former  the- 
ory questioned  by  a  single  reformer  or  church,  and  the 
latter  is  now  held  only  by  the  Moravians — the  followers 
of  Count  Zinzendorf — and  a  few  other  Christians  in 
some  churches. 

On  the  other  hand,  the  fact  of  remaining  inbred  cor- 
ruption in  believers  was  so  strongly  held  and  so  plain- 
ly declared,  that  in  many  cases,  as  it  is  now,  the  do- 
minion of  the  believer  over  sin  was  scarcely  allowed, 
and  the  distinctions  between  believers  and  unbelievers 
were  nearly  obliterated. 

The  reformation  of  the  sixteenth  century  was  mainly 
the  revival  of  the  doctine  of  justification  by  faith,  in 
opposition  to  works,  penances  and  merits.  The  mis- 
sion of  Luther  was  mainly  to  eliminate,  to  rescue  this 
great  fundamental  truth  from  its  concealment  in  the 


80  HOLINESS. 

mass  of  tradition  in  which  it  so  long  had  been  buried  ; 
this  done,  that  great  and  good  man  passed  to  his  re- 
ward. It  still  remained,  however,  for  succeeding  re- 
formers to  carry  on  and  complete  the  work  begun  by 
Luther,  in  the  way  of  gathering  and  systematizing 
with  creeds  and  bodies  of  divinity  truths  rescued  from 
this  concealment ;  hence  the  mission  of  Calvin,  Zuin- 
glius  and  others.  The  church  of  the  Reformation  was 
far  in  advance  of  the  church  of  the  previous  ages  in  its 
perception  of  truth,  but  yet  greatly  behind  the  fuller 
development  of  the  eighteenth  century.  The  reformed 
churches  did  not  hold  as  conspicuously  before  the 
world  the  great  doctrines  of  thorough,  radical  conver- 
sion to  God  and  the  witness  of  the  Spirit,  as  also  the 
privilege  of  the  believer  to  rise  to  a  deliverance  from 
inbred  corruptions,  as  Grod  intended  his  church 
should  hold  and  teach ;  hence  the  raising  up  of 
Wesley,  Whitefield  and  others,  in  England,  to  com- 
plete the  work  begun  in  the  sixteenth  century.  Not- 
withstanding the  prevalent  ignorance  of  the  dark  ages, 
many  honest  inquirers  were  led  by  the  Spirit  to  a  clear 
perception  of  those  great  truths  respectively,  far  in  ad- 
vance of  the  general  standards  of  their  day.  For 
proof  of  this  we  refer  to  Peter  Waldo  and  his  follow- 
ers, the  Waldenses ;  the  Albigenses  and  the  Vaudois ; 
and  to  Fenelon,  Thomas  A.  Kempis  and  Madame 
Gruyon,  whose  writings  on  holiness  equal  any  of  our 
day. 

To  decry  or  reject  those  precious  truths  as  Wesleyan, 
because  instrumental ly  brought  conspicuously  before 


HOLINESS.  81 

the  cliurcli  of  Wesley,  isasunreasouable  as  to  reject  tlie 
doctrine  of  justification  by  faith  as  Lutheranism,  be- 
cause taught  by  Luther. 

Mr.  Whitefield  separated  from  Mr.  Wesley  by  rea- 
son of  the  former's  Calvinistic  proclivities,  while 
Count  Zinzendorf  separated  because  of  the  theory  of 
sanctification.  From  Count  Zinzendorf  there  has  arisen 
the  theory  we  are  combatting  in  this  chapter. 

From  this  conflict  with  the  voice  of  the  universal 
church  of  the  past  and  of  the  present,  with  the  single 
modern  exception  we  have  stated,  is  it  not  to  be  sup- 
posed that  the  theory  of  Zinzendorf  is  erroneous  ? 

We  are  aware  that  antiquity  or  numbers  determine 
nothing  in  opposition  to  God's  truth,  yet  when  the  pre- 
ponderance is  so  clearly  sustained  by  that  infallible 
standard,  the  conclusion  is  inevitable  that  this  una- 
nimity is  the  result  of  divine  influence. 

2.  However  plausible  the  arguments  used  to  sustain  the 
Zinzendorf  theory,  they  fall  before  the  test  of  Scripture. 

In  a  conversation  with  Mr.  Wesley  Count  Zinzen- 
dorf thus  states  his  theory,  and  his  reasons  for  it : 

"The  moment  a  believer  is  justified  he  is  sanctified 
wholly." 

"Entire  sanctification  and  justification  are  in  the 
same  instant." 

"As  soon  as  any  one  is  justified  the  Father,  the  Son 
and  the  Holy  Ghost  dwell  in  his  heart,  and  in  that 
moment  he  is  as  pure  in  heart  as  he  ever  will  be." 

Modern  objectors  say :  "A  babe  in  Christ  is  as  per- 


8:i  HOLINESS. 

feet  as  a  mau,  and  is  as  pure  as  it  will  be  when  fully 
grown." 

"Every  one  born  of  Grod  is  made  clean,  pure  and 
holy,  and  a  temple  of  the  Holy  Ghost ;  and  a  man  can 
not  be  a  saint  and  a  sinner,  holy  and  unholy,  at  the 
same  time." 

"WhenGrod  converts  a  soul  he  does  it  thoroughly, 
and  not  partially." 

It  will  be  observed  that  the  question  at  issue  is  not  that 
the  word  of  God  does  or  does  not  enjoin  holiness  or 
sanctification  upon  every  believer,  for  both  theories 
admit  this;  but  it  is  this:  The  Zinzendorf  theory 
holds  that  this  work  is  wrought  at  the  same  time  as 
conversion,  while  the  other  theory  is  that  it  is  a  subse- 
quent attainment. 

If  the  former  be  correct,  then  every  justified  soul  is 
also  fully  sanctified  and  no  longer  bears  the  fruits  of 
the  carnal  mind,  so  often  enumerated  in  these  chapters. 
That  such  is  not  the  fact  is  proven  by 

First.  Those  scriptures  that  recognize  a  distinction 
in  Christian  attainments,  some  believers  being  spoken 
of  as  in  a  more  advanced  state  than  others,  the  terms 
plainly  indicating  a  recognition  of  sanctification  as  a 
subsequent  and  higher  attainment  than  justification  ; 
as,  "He  that  feareth  is  not  made  perfect  in  love." 
"That  we  be  no  more  children,  tossed  to  and  fro,  and 
carried  about  with  every  wind  of  doctrine."  "And  I, 
brethren,  could  not  speak  unto  you  as  unto  spiritual, 
but  as  unto  babes  in  Christ."  "Till  we  all  come  in  the 
unity  of  the  faith,  and  of  the  knowledge  of  the  Son  of 


HOLINESS.  S3 

God,  unto  a  perfect  man,  unto  the  measure  of  the 
stature  of  the  fullness  of  Christ."  "  Therefore,  leaving 
the  principles  of  the  doctrine  of  Christ,  let  us  go  on 
to  perfection."  "And  this  also  we  wish,  even  your 
perfection."     "For  the  perfecting  of  the  saints,"  etc. 

Second.  Those  scriptures  that  address  believers  as 
the  children  of  God,  and  yet  reprove  them  for  indulg- 
ing in  things  inconsistent  with  a  sanctified  state,  as 
"For  ye  are  yet  carnal,  for  whereas  there  is  among  you 
envying,  and  strife,  and  divisions,"  etc.  That  these 
Corinthian  brethren,  with  all  the  inconsistencies  the 
apostle  reproves  them  for,  were  Christians,  is  proven 
by  another  expression  he  used  as  an  incentive  to  their 
obedience  to  his  corrections :  "Know  ye  not  that  your 
body  is  the  temple  of  the  Holy  Ghost  which  is  in 
you?" 

Third.  That  class  of  scriptures  that  address  believ- 
ers as  the  children  of  God,  and  yet  urge  them  to  a 
higher  and  holier  state,  a  going  on  to  perfection. 
"Having  therefore  these  promises,  dearly  beloved,  let 
us  cleanse  ourselves  from  all  filthiness  of  the  flesh  and 
spirit,  perfecting  holiness  in  the  fear  of  God."  "And 
any  man  that  hath  this  hope  in  him  purifieth  himself." 
"That  He  (Christ)  might  sanctify  and  cleanse  it  (the 
church)  with  the  washing  of  water  by  the  word." 
"That  He  might  present  it  to  Himself  a  glorious 
church,  not  having  spot  or  wrinkle  or  any  such  thing; 
but  i\idii\t should  he  holy  and  without  blemish.^'  Observe, 
this  glorious  state  was  prospective^  not  then  attained. 
"And  the  very  God  of  peace  sanctify  you  wholly." 


81  HOLINESS. 

"Now  the  God  of  peace  ^  *  make  you  perfect." 
"Mortify,  therefore,  your  menibers  which  are  upon  the 
earth ;  fornication,  uncleanness,  inordinate  affection, 
evil  concupiscence  and  covetousness,  which  is  idola- 
try." ''Put  on,  therefore,  as  the  elect  of  God,  holy  and 
beloved,  bowels  of  mercies,  kindness,  humbleness  of 
mind,  meekness,  long-suffering,  forbearing  one  an- 
other and  forgiving  one  another."  "I  will  thoroughly 
purge  thy  dross  and  take  away  all  thy  tin."  "Then  will 
I  sprinkle  clean  water  upon  you,  and  ye  shall  be  clean 
from  all  your  filthiness,  and  from  all  your  idols  will  I 
cleanse  you." 

Need  we  further  to  classify  texts  from  the  sacred 
word  under  their  respective  heads  ?  Do  they  not  sug- 
gest themselves  in  abundance  to  any  Bible  reader  ? 

3.  This  theory  is  in  conflict  ivith  all  Christian  experi- 
ence. 

In  many  individuals  conversion  is  so  clear  and  de- 
cided, that  for  a  time  they  imagine  all  their  enemies  are 
destroyed,  but  it  is  not  long  until  this  delusion  is  dis- 
sipated by  their  unexpected  appearance  and  power. 
We  need  not  enlarge  upon  this  fact,  for  every  Christian 
experiences  this  warfare  with  internal  foes,  requiring 
constant  vigilance  and  praj^er. 

To  affirm  that  all  these  internal  foes  were  expelled 
in  conversion,  which  is  clearly  involved  in  the  Zinzen- 
dorf  theory,  involves  the  following  difficulties  : 

First.  If  justification  consists  in  the  expulsion  of  all 
these  fruits  of  the  carnal  mind,  then  their  reappearance 
in  the  heart  indicates  a  loss  of  justification  itself,  and  all 


HOLINESS.  85 

who  experience  these  evils  were  either  never  converted 
at  all,  or  are  backslidden. 

Second.  All  those  who  experience  this  conflict  with 
these  internal  foes, who  experience  any  tendency  to  pride, 
impatience,  wrong  temper,  a  proneness  to  depart  from 
God,  etc.,  and  who  are  weeping  over  it  and  groaningfor 
deliverance,  who  are  hungering  and  thirsting  after 
righteousness,  are  farthest  from  God,  while  the  self- 
satisfied  are  alone  right  in  His  sight. 

Third.  The  most  devoted,  diligent,  constant,  praj'-erful 
and  Bible-searching  Christians  are  most  and  soonest 
concerned  for  this  higher  attainment,  while  the  care- 
less, covetous,  disposed  to  foolish  talking  and  jesting, 
are  least  concerned  for  it,  and  most  against  it,  if  not 
uncharitable  in  their  expressions  of  opposition  to  it. 

How  frequently  do  persons,  despite  their  prejudices 
to  the  contrary,  pray  for  this  inward  cleansing,  this 
purifying  of  the  spirit,  this  holiness  and  image  of  God. 
Often  we  have  heard  these  fervent  expressions  in  public 
prayer  from  lips  that  theoretically  deny  the  possibility 
of  attaining  what  they  prayed  for.  In  the  one  case  it 
was  the  Spirit  "helping  their  infirmities ;"  in  the  other 
it  was  prejudice  ignoring  that  Spirit. 

We  are  now  done  with  this  difiiculty.  We  do  not 
propose  to  contend  for  theories.  We  propose  this 
common  platform,  upon  which  we  can  all  stand.  It 
matters  not  which  of  the  two  theories  under  dis- 
cussion you  hold.  You  admit  the  existence  in  our 
day  of  roots  of  bitterness  in  Christian  hearts  that 
should  not  be  there,  the  necessity  of  a  deeper,  higher, 


86  HOLINESS, 

holier  standard  of  piety,  of  a  more  thorougli  consecra- 
tion to  Christ  and  his  cause.  It  matters  not  whether 
you  believe  these  were  all  removed  in  conversion  and 
unfortunately  get  back  again,  or  that  they  were  never 
wholly  removed ;  the  facts  above  stated  are  apparent 
and  admitted.  Need  we  then  stop  to  settle  theories 
before  uniting  our  efforts  to  remedy  the  evils  ?  Is 
theory  of  more  importance  to  us  than  the  substance  ? 
Are  we  afraid  of  cutting  loose  from  our  base  to  push 
the  battle  against  the  enemy,  lest  he  compromise  our 
consistency  and  reputation  or  line  of  retreat  ?  When 
an  exigency  is  upon  a  nation  or  an  individual,  it  is  no 
time  to  analyze  its  nature  or  origin,  but  to  meet  and 
overcome  it,  and  afterward  settle  that  diflGiculty,  if  it 
can  be  settled. 

We  entertain  no  fear  but  that,  under  the  powerful 
baptism  of  the  Spirit,  our  theories  will  all  come  right, 
or  at  least  sufficiently  so  to  enable  us  to  work  together 
harmoniously. 

Upon  this  platform,  then,  we  earnestly  invite  all  our 
ministers,  people  and  all  the  friends  of  Jesus  to  unite. 

II.  A  second  difficulty  or  objection  is  in  what  is 
termed  a  "  second  work.^' 

This  objection  or  difficulty  should  disappear  from 
the  candid  mind  when  it  is  understood  that  this  sacred 
work  is  not  different  in  its  nature  from  justification, 
but  simply  its  completion,  a  higher  degree  of  the  same 
grace. 

Holding  either  of  the  theories  we  have  been  discus- 
sing, the  fact  is  undeniable,  if  not  tacitly  conceded, 


H  0*  L  I  N  E  S  S  .  87 

tliat  In  tlie  present  race  of  professors,  at  least,  there  are 
roots  of  bitterness,  spots  and  wrinkles,  tempers  and 
practices,  that  grace  should  correct,  and  that  grace 
alone  can  remove  or  destroy ;  that  a  higher,  deeper, 
holier  consecration,  the  attainment  of  a  more  elevated 
standard  of  piety  is  sorely  needed. 

This  grace  when  attained,  whether  gradually  or  in- 
stantaneously, is  that  second  work. 

The  scripture  warrant  for  this  second  work  is  found 
in  the  many  injunctions  we  have  quoted,  and  the  many 
others  familiar  to  the  Bible  reader,  to  go  forward  to  a 
higher  and  holier  state  of  religious  life,  the  obligations 
to  obey  which  are  admitted  by  all.  These  scriptures, 
like  those  enjoining  the  first  work — the  new  birth,  are 
interspersed,  like  precious  gems,  all  through  the  word 
of  Grod;  are  couched  in  positive  commands,  earnest 
entreaties,  urgent  exhortations,  encouraging  assurances, 
comforting  promises,  and  expressive  symbols.  In  fact 
every  scripture  that  holds  before  the  eye  of  faith  a 
higher,  holier  attainment,  is  a  warrant  for  this  second 
work,  and  the  Christian  when  seeking  for  this,  (and 
what  growing  Christian  is  not  concerned  for,  and  groan- 
ing after,  this  higher  and  better  state?)  is,  whether 
theoretically  conscious  or  not,  seeking  for  a  scriptural 
second  work,  and  when  the  point  is  attained,  that 
second  work  is  wrought  in  him.  Dear  reader,  do  not  be 
alarmed  nor  bewildered  by  terms  and  technicalities. 

III.  A  third  formidable  difficulty  is  in  an  instanta- 
neous work.  Upon  this  point  we  have  but  little  to  add 
to  what  we  have  written  in  Chapter  III.  of  this  work. 


88  HOLINESS. 

To  deny  an  instantaneous  sanctijication  is  to  disbelieve 
God's  declared  willingness  to  do  now  and  at  once  for  us 
what  we  believe  God  must,  at  some  stage  of  our  proba- 
tional  experience,  accomplish  in  us  in  order  to  assure 
our  entrance  into  heaven ;  for  it  is  written :  "  And 
there  shall  in  nowise  enter  into  it  (heaven)  anything 
that  defileth,  neither  whatsoever  worketh  abomination, 
or  maketh  a  lie ;  but  they  which  are  written  in  the 
Lamb's  book  of  life."    Kev.  xxi.  27. 

Dear  reader,  you  can  not  carry  with  you  into  that 
holy  place,  and  into  the  presence  of  a  Holy  Being,  the 
spots  and  wrinkles,  the  tempers  and  passions  that  mar 
and  defile  you  now.  If  in  your  gradual  'purification^ 
(and  it  is  sadly  feared  many  professors  do  not  aim  at 
even  this,)  you  should  be  overtaken  by  death  ere  the 
work  is  completed,  you  must  then  fall  back  upon  an 
instantaneous  cleansing,  or  you  can  not  be  saved.  Do 
you  not  then  perceive  that  your  main  difiiculty  is  not 
so  much  against  an  instantaneous  sanctification,  as 
against  any  sanctification  at  all. 

lY .  This  doctrine  of  a  sacred  work  disparages  justifi- 
cation. 

A  justified  person  has  passed  from  death  unto  life, 
from  the  broad  way  to  death  into  the  narrow  way  to 
life;  he  is  a  child  of  God,  an  heir  of  heaven;  the  peace 
and  love  of  God  are  in  his  heart.  Created  anew  in 
Jesus  Christ,  his  body  is  the  temple  of  the  Holy  Ghost, 
and  he  lives  with  a  conscience  void  of  ofi'ense  toward 
God  and  man,  free  from  condemnation,  and  in  dominion 
over  both  inward  and  outward  sin,  and  in  the  event  of 


ilOLlNESS.  89 

his  death,  would  surely  get  to  heaven,  God  cutting 
short  the  work  in  righteousness.  All  this  admitted,  it 
may  be  inquired,  "  What  more  remains  to  be  done?  " 
Just  this,  that  what  is  proposed  to  be  secured  by 
gradual  growth,  or  in  death,  should  be  wrought  in  us, 
and  for  us,  noio  ;  that  the  roots  remaining  in  us  from 
the  first  Adam  should  be  supplanted  by  those  of  the 
second  ;  that  our  hearts,  the  theater  of  conflicting  and 
contending  principles,  the  field  of  warfare  between  the 
flesh  and  the  Spirit,  between  the  conscience  and  the 
will,  should  become  the  garden  of  the  Lord,  from 
which  all  those  foes  should  be  expelled,  and  in  which 
all  the  fruits  of  righteousness  should  flourish.  The 
main  difference  between  your  theory,  dear  reader,  and 
ours,  is  in  this  single  point :  We  expect  to  attain  unto, 
and  retain  even  now  and  here  what  you  expect  to  realize 
only  in  or  near  death.  We  propose  to  have,  as  a  proper 
qualification  for  life,  for  service,  and  Christian  warfare, 
what  you  deem  to  be  only  a  dying  grace.  Our  theory 
is  that  it  requires  as  much,  if  not  more  grace  to  live 
right  than  to  die  right,  and  upon  this  we  think  we  have 
God  and  his  truth  on  our  side.  If  we  can  the  better 
glorify  God  by  the  acquisition  of  this  grace  now^  is 
it  not  in  keeping  with  the  divine  method  to  com- 
municate that  grace  now,  ami  not  to  withhold  it  until 
life's  labors  and  dangers  are  over  ? 

But  it  may  be  objected,  "Dying  grace  is  not  promised 

until  the  necessity  or  exigency  of  dying  is  upon  us." 

We  distinguish  between  this  grace  and  dying  grace  in 

this :  The  grace  of  holiness  or  sanctification  is  prof- 

7 


90  HOLINESS. 

fered  in  tlie  Scriptures  to  all  as  a  present  attainment^ 
while  dying  grace,  as  all  special  grace,  is  for  that  par- 
ticular trial  or  emergency,  and  will  be  given  only  when 
the  necessity  is  upon  us.  That  which  most  effectually 
fits  us  to  live  right  will  also  prepare  us  to  die  rights  and 
yet  we  expect  special  dying  grace  when  it  is  needed. 

Sanctification,  then,  sustains  the  same  relation  to 
justification  as  the  language  does  to  the  alphabet,  or 
the  building  does  to  its  foundation ;  one  is  indispensa- 
ble to  the  other,  and  both  are  necessary. 

V.  This  question  is  calculated  to  trouble  and  mislead 
Christians. 

It  can  result  in  no  permanent  injury  to  any  professor 
to  be  deeply  stirred  to  self-examination.  That  preach- 
ing, exhortation  or  writing  that  leads  to  strict  personal 
weighing  and  measuring  by  the  divine  standards,  must  in 
the  nature  of  the  case,  result  in  good.  If  our  relig- 
ious character  will  not  stand  the  proper  tests,  the 
sooner  we  are  made  aware  of  it  the  better  for  us  ;  if, 
however,  after  examination,  it  is  found  that  we,  in  some 
degree,  accord  with  that  standard,  and  yet  in  some  im- 
portant respects  fall  short  of  it,  our  way  and  duty  are 
clearly  defined,  and  honest  inquirers  will  not  fail  to  be 
greatly  benefitted  by  the  application  of  the  tests.  We 
have  known  many  seekers  for  this  higher  attainment 
(and  it  is  almost  an  universal  characteristic)  who  were 
led  into  great  straits  under  the  enlightening,  probing 
operation  of  the  Spirit.  This  harbor  of  perfect  love 
can  not  be  entered  without  encountering  many  head- 
winds and  storms.     Our  own  natures,  the  foes  we  seek 


HOLINESS.  91 

to  have  ejected,  our  prejudices,  our  fellow  professors, 
all  rise  up  to  oppose  us.  The  more  earnest  our  prayers, 
the  more  are  revelations  of  our  innate  corruptions 
made  to  us,  until  many  suppose  that  instead  of  getting 
better  by  their  efforts  they  are  actually  getting  worse, 
even  to  the  supposition  that  they  have  no  religion  at 
all.  The  words  of  chastisement,  afflictions,  providen- 
ces are  sometimes  found  necessary  upon  the  part  of 
Grod  to  bring  us  to  a  proper  humility  and  self-abase- 
ment ere  we  are  prepared  to  receive  this  blessing,  thus 
realizing  the  truthfulness  of  hymn  649,  of  our  collec- 
tion : 

"I  asked  the  Lord  that  I  might  grow 

In  faith,  and  love,  and  every  grace. 
Might  more  of  His  salvation  know, 

And  seek  more  earnestly  His  face. 

•"Twas  He  who  taught  me  thus  to  pray. 
And  He,  I  trust,  has  answerd  prayer; 

But  it  has  been  in  such  a  way 
As  almost  drove  me  to  despair. 

I  hoped  that  in  some  favored  hour. 

At  once  He'd  answer  my  request, 
And  by  His  love's  constraining  power 

Subdue  my  sins  and  give  me  rests 

Instead  of  this  He  made  me  feel 

The  hidden  evils  of  my  heart; 
And  let  the  angry- power  of  hell 

Assault  my  soul  in  every  part. 

"Yea,  more,  with  His  own  hand  He  seemed 

Intent  to  aggravate  my  woe  ; 
Crossed  all  the  fair  designs  I  schemed, 

Blasted  my  gourds  and  laid  me  low. 

"  'Lord,  why  is  this  ?'   I  trembling  cried, 
'Wilt  thou  pursue  thy  worm  to  death?' 

"Tis  in  this  way,'  the  Lord  replied, 
'T  answer  prayer  for  grace  and  faith.' 


92  HOLINESS. 

"  'These  inward  trials  I  employ 

From  self  and  pride  to  set  thee  free, 
And  break  thy  schemes  of  earthly  joy, 

That  thou  may'st  seek  thy  all  in  me.'  " 

Fearful,  troubled  believer,  groaning  after  this  higher 
life,  be  not  disconraged  under  this  divine  discipline. 
Hold  perseveringly  on  your  way,  even  though  clouds 
and  darkness  are  gathering  around  you,  and  the  result 
will  amply  compensate  you  for  all  that  it  now  costs 
you. 

VI.  Tlie  introduction  of  this  question  is  calculated  to 
produce  controversies  and  divisions  among  us. 

The  Savior  said,  "Think  not  that  I  am  come  to  send 
peace  on  earth ;  I  come  not  to  send  peace,  but  a  sword. 
For  I  am  come  to  set  a  man  at  variance  against  his 
father,  and  the  daughter  against  her  mother,  and  the 
daughter-in-law  against  her  mother-in-law.  And  a 
man's  foes  shall  be  they  of  his  own  household."  Matt. 
X.  ai-36. 

This  was  the  result  of  the  peaceful  mission  of  the 
Son  of  God ;  and  the  result  of  his  gospel  wherever 
brought  into  contact  with  error,  in  every  age  since,  has 
been  to  elicit  and  provoke  opposition.  If  the  condi- 
tion of  the  church  of  our  day  be  in  any  respect  antag- 
onistic to  the  gospel,  then  the  sooner  a  conflict  is 
evoked  the  better  for  the  church.  History  establishes 
the  fact  that  those  periods  in  the  existence  of  the  church 
when  stagnation  prevailed  were  not  the  most  favorable 
to  religi  ous  progress,  while,  on  the  other  hand,  eras  of 
stirring  reform,  eras  of  internal  agitation  and  external 


HOLINESS.  93 

pressure  and  persecution  resulted  in  great  progression 
in  spirituality,  holiness,  piety  and  numerical  accessions. 

This  being  true,  we  have  nothing  to  fear  from  th« 
agitation  of  the  subject  of  a  higher  religious  status, 
for  with  churches  as  well  as  with  individuals,  the  dec- 
laration of  St.  Paul,  in  Galatians  iv.  18,  will  be  found 
to  be  true :  "It  is  good  to  be  zealously  affected  al- 
ways in  a  good  thing." 

If  we  as  a  denomination  havo  in  any  degree  depart- 
ed from  truth,  or  do  not  hold  it  as  tenaciously  as  we 
should ;  if  we  are  becoming  worldly,  formal,  time- 
serving ;  if  we  are  disposed  to  barter  away  our  God- 
honored  peculiarities  for  modern  ideas,  then  ice  need  a 
stirring  2tp  ;  and  if  God  has  not  done  with  us  he  will^ 
at  his  own  proper  time,  introduce  his  own  selected 
agency  to  accomplish  this  purpose.  When  that  stir- 
ring comes  all  lovers  of  truth  will  rejoice,  and  heartily 
fall  in  with  it. 

The  introduction  of  this  subject  of  a  higher  Chris- 
tian life  need  not,  will  not  excite  contention.  It  is. 
foreign  to  its  spirit  to  be  controversial ;  its  mission  is 
rather  that  of  the  silent  leaven,  than  the  flood  or  the 
hurricane.  We  counsel  all  to  earnest  prayer,  diligent 
searching  of  the  Scriptures,  and  the  avoidance  of  con- 
troversy, and  God  will  take  care  of  results. 

In  those  localities  where  this  leaven  has  been  oper- 
ating the  results  have  been  such  as  we  have  stated. 
Ministers  and  others  have  been  silently  moved  to  prayer 
and  seeking,  and  the  result  was  a  powerful  bap- 
tism of  the  Holy  Ghost.    Their  effective  preaching ; 


94  HOLINESS. 

working  power;  revivals  of  religion;  the  conversion  of 
sinners  ;  the  building  up  of  the  church,  the  missionary, 
educational,  publishing  and  Sabbath-school  interests, 
have  not  been  crippled,  but  rather  furthered  by  this 
leaven ;  and  such  undoubtedly  will  be  the  continued 
result,  under  the  guidance  and  blessing  of  God. 


CHAPTER  VII. 

CONSECRATION. 

/  beseech  you  therefore,  brethren,  by  the  mercies  of  God,  that 
ye  -present  your  bodies  a  living  sacrifice,  holy,  acceptable  unto 
God,  lohich  is  your  reasonable  service. — Rojnans  xii.   1. 

The  word  sacrifice  literally  means  "  to  make  sacred," 
and.  in  a  scriptural  sense,  signifies  "  an  offering  made 
to  Grod  as  an  atonement  for  sin  ;  anything  made  to  him 
and  his  service  as  an  expression  of  thanksgiving  or 
homage."  The  word  also  conveys  the  idea  of  something 
given  with  a  loss  to  the  giver,  who  relinquishes  all  claim, 
right,  and  title  to,  or  control  of,  the  thing  offered. 

The  term  "consecration,"  from  con  and  sacra,  to 
make  or  declare  to  be  sacred,  set  apart,  dedicated  or 
devoted  to  Grod,  more  fully  expresses  the  sense  and  is 
more  appropriate  than  dedicate,  which  term,  though 
used  synonymously  with  consecration,  does  not  express 
the  religious  idea  involved. 

The  Scriptures  speak  of  two  kinds  of  consecration  ; 
as. 

First.  That  which  was  by  the  sovereign  will  and 
command  of  God;  as, 

1.  The  whole  Jewish  people — all  the  descendants  of 
Abraham — were  set  apart  from  the  race  of  mankind  as 
G-od's  special,  consecrated  people. 


9G  n  0  L  I  N  E  s  s . 

2.  The  tribe  of  Levi  and  tlie  family  of  Aaron  were 
more  immediately  consecrated  to  the  service  of  God. 
Num.  iii.  12. 

3.  The  first-born  of  man  and  beast  was  claimed  by 
God  as  more  especially  his.    Ex.  xiii.  2—12 — 15. 

Second.  That  consecration  that  was  by  the  option, 
choice,  and  will  of  man  ;  as, 

1.  The  Nethinim  were  devoted  by  David  and  Solo- 
mon to  the  service  of  the  temple  forever.     Ezra  viii.  20. 

2.  The  tabernacle,  the  temple,  and  their  sacred  ves- 
sels and  utensils,  and,  in  New  Testament  times,  church 
edifices,  were  and  are  consecrated  to  God;  hence  the 
sacrilege  of  Belshazzar  in  using  the  consecrated  vessels 
of  the  temple  for  ordinary  or  bacchanalian  purposes. 
Dan.  V.  1 — 4. 

3.  Parents  sometimes  devoted  their  children  to 
God,  as  Hannah  consecrated  Samuel  to  serve  God 
during  his  life-time  in  the  tabernacle.     I.  Sam.  i.  11. 

The  special  idea  of  consecration,  as  enjoined  upon 
Christians  by  the  apostle  in  the  scripture  I  am  con- 
sidering, will  more  fully  appear  in  the  examination  of 
the  sacrifice  of  the  holocaust,  or  whole-burned  sac- 
rifice, to  which  allusion  is  made. 

The  sacrifice  of  holocaust  was  considered  by  the 
Jews  as  the  most  sacred  of  all  their  sacrifices,  and 
difiered  from  them  in  the  following  points  : 

First.  The  holocaust  was  the  sacrifice  that  was 
offered  by  the  patriarchs  before  the  institution  of  the 
Mosaic  economy,  and  was  observed  by  the  Jews  during 
the   captivity,  while  deprived  of  the  conveniences  of 


HOLINESS.  97 

the  temple  service..  Job  i.  5.  xlii.  8;  Gen.  vii.  20,  &c. 

Second.  Whatever  was  offered  in  sacrifice  of  holo- 
caust was  wholly,  entirely  the  Lord's ;  the  offerer  or  the 
priest  reserving  no  part  whatever  ;  the  Lord  consuming 
it  by  fire  sent  down  from  heaven  as  an  expression  of 
his  acceptance  of  the  ofi'ering. 

Third.  The  sacrifices  that  were  offered  in  Jewish 
history  on  great,  special  occasions,  and  which  were  so 
signally  marked  by  the  divine  acceptance  by  fire  from 
heaven,  were  holocausts,  as  Noah's  sacrifice  after  the 
deluge,  Gren.  viii.  20,  21 ;  Abraham's  sacrifice  in  lieu 
of  his  son,  Gen.  xxii.  13;  David's  sacrifice  at  Oman 
to  stay  the  plague  for  numbering  his  people,  1.  Chron. 
xxi.  26;  Solomon's  dedicating  sacrifice,  11.  Chron. 
vii.  1 ;  Elijah's  sacrifice  on  Carmel,  I.  Kings  xviii.,  etc. 

The  following  points  in  this  sacrifice  require  special 
consideration : 

1 .  This  sacrifice  was  to  be  a  free-will  offering  to 
God,  and  not  of  constraint. 

2.  It  was  to  be,  by  the  hand  of  the  offerer  himself, 
brought  to  the  altar  and  placed  upon  it. 

3.  It  was  to  be  subject  to  the  ordinary  requirements 
and  restrictions  of  all  sacrifices,  as  to  blemish,  im- 
perfection, and  age.  "And  if  there  be  any  blemish 
therein,  as  if  it  be  lame,  or  blind,  or  have  any  ill  blem- 
ish,thou  shalt  not  sacrifice  it  unto  to  Lord  thy  God." 
Deut.  XV.  21 ;  Lev.  i.  3,  10. 

4.  The  sacrifice  was  to  be  killed. 

5.  It  was  to  be  wholly  placed  upon  the  altar,  all  of 
it,  and  tied  there,  never  to  be  withdrawn,  nor  any  part 


VO  HOLINESS. 

of  it  used  for  any  purpose  whatever,  all  ownership  in 
it  entirely  ceasing  when  it  touched  the  altar,  "the  altar 
thus  sanctifying  the  gift." 

In  this  fact  we  have  the  true  idea  and  significance  of 
the  word  '^sanctified''  as  applied  to  believers,  viz: 
Set  apart  to  a  sanctified  or  holy  purpose,  devoted  to  God 
by  a  solemn  consecration. 

5.  When  thus  wholly  upon  the  altar  the  responsi- 
bility of  sending  fire  to  consume  the  sacrifice  in  token 
of  his  acceptance,  was  wholly  with  the  Lord.  This 
fire,  in  most  cases,  descended  immediately. 

In  the  light  and  significancy  of  the  foregoing  ex- 
planations, we  now  proceed  to  consider : 

I.  The  consecration  we  are  called  upon  to  make; 
and, 

II.  The  manner  and  conditions  of  this  consecration. 
What  are  we  to  understand  by  the  term  "  bodies  "  as 

used  by  the  apostle  in  our  text?  That  more  is  meant 
than  the  corporeal,  physical  man  is  evident  from  the 
following  considerations : 

1.  In  Jewish  phraseology  it  would  not  be  proper 
to  speak  of  a  sacrifice  as  an  offering  of  soul  and  body, 
for  every  Jew  would  understand  that  the  word  bod^/ 
included  the  whole  of  the  beast  ofiered.  So  the  apostle 
uses  the  ordinary  language  of  sacrifice  to  impress  upon 
Christians  the  fact  that  the  ivhole  of  man  is  to  be  of- 
fered  to  Grod. 

2.  The  redemption  of  our  Lord  Jesus  Christ  em- 
braces the  whole  of  man,  body,  soul,  and  spirit,  and  any 
off"ering  short  of  the  whole  that  was  bought  by  Jesus 


HOLINESS.  99 

in  redemption,  would  be  less  than  God  in  his  word, 
or  our  duty  requires,  and  consequently  unacceptable  to 
God.  "For  ye  are  bought  with  a  price,  therefore  glorify 
God  in  your  body  and  in  your  spirit,  which  are  God's." 
I.  Cor.  vi.  20. 

As  embracing,  therefore,  the  whole  man  we  particu- 
larize as  follows : 

1.  Our  coporeal  bodies  are  to  he  consecrated  to  God. 
It  is  a  precious  consideration  to  the  Christian  that  his 
body,  degraded  by  sin,  subject  to  pains,  accidents,  dis- 
ease, death,  and  dissolution  in  the  grave,  is  as  much 
included  in  the  provisions  of  the  atonement  as  the  im- 
mortal part.  Jesus  commiserated  human  woes  as  well 
as  partook  of  the  social  enjoyments  of  his  immediate 
friends.  His  tears  of  sympathy  at  the  grave  of  Lazarus, 
his  presence  at  the  marriage  at  Cana,  his  tenderness  of 
spirit  in  view  of  his  near  departure  from  his  disciples, 
and  his  assurance  that  those  associations  would  be 
renewed  again.  Matt.  xxvi.  29,  attest  the  fact  that  the 
whole  of  religion  is  not  confined  to  man's  spiritual 
interests  and  being.  The  degradation  to  which  our 
bodies  are  subjected  in  this  imperfect  state,  as  well  as 
our  aspirations  for  deliverance  therefrom,  are  stated  by 
the  apostle  in  Kom.  viii.  19 — 23.  Until  these  aspira- 
tions are  realized  in  the  resurrection,  I.  Cor.  xv.  43,  44, 
we  must  patiently  wait  our  change,  in  the  meanwhile 
availing  ourselves  of  the  advantages  of  the  elevating, 
refining,  purifying  provisions  of  the  gospel. 

The  body,  the  seat  of  lust,  appetite,  and  passion, 
Eom.  i.  24,  26,  vii.  17,  18,  20,  23,  with  its  members  de- 


100  HOLINESS. 

based  to  sinful  purposes,  is  to  be  brought  to  the  altar 
of  consecration,  and  kept  thereon,  the  refining,  trans- 
forming, and  consuming  power  of  Grod,  killing,  reviv- 
ing, ennobling,  and  sanctifying  it,  so  that  instead  of  its 
being  a  constant  occasion  to  sin,  a  weight  and  barrier 
to  a  holy  life,  it  shall  be  renewed  to  ready,  cheerful 
service  to  God.  We  do  not  propose  to  say  that  it  will 
fee  freed  of  natural  depravity,  but  that  the  indwelling 
grace  of  God  shall  have  so  completely  renewed  and  sub- 
jected its  powers,  that  the  process  is  aptly  typified  in 
the  Scriptures  as  a  death  to  sin,  and  a  resurrection  to 
a  new  life.  With  no  purpose  to  meet  the  scriptural 
figure,  probably  in  ignorance  of  its  technical  import, 
we  have  heard  one  who  had  consecrated  all  to  God, 
and  received  this  baptism  of  fire,  express  the  experience 
as  "  having  died  and  then  been  made  alive  again?' 
After  this  crucifixion  with  Christ,  and  this  resurrec- 
tion to  a  new  and  better  life,  Rom.  vi..  Col.  ii.  12,  13, 
etc.,  our  bodily  members  are  to  be  employed  in  the 
service  of  God.  That  we  have  not  overstated  this  at- 
tainment, let  the  following  scriptures  be  considered: 
"  Know  ye  not  that  so  many  of  us  as  were  baptized 
with  Jesus  Christ  were  baptized  into  his  death?" 
Therefore  we  are  buried  with  him  by  baptism  unto 
death  ;  that  like  as  Christ  was  raised  up  from  the 
dead  to  the  glory  of  the  Father,  even  so  we  also 
should  walk  in  newness  of  life ;  for  if  we  have  been 
planted  together  in  the  likeness  of  his  death,  we  shall 
be  also  in  the  likeness  of  his  resurrection.  Knowing 
this,  that  our  old  man  is  crucified  with  him,  that  the 


HOLINESS.  101 

body  of  sin  miglit  be  destroyed,  that  hencefortb  we 
should  not  serve  sin.  For  he  that  is  dead  is  freed  from 
sin.  Now  if  we  be  dead  with  Christ,  we  believe  that 
we  shall  also  live  with  him.  For  in  that  he  died,  he 
died  unto  sin  once  ;  but  in  that  he  liveth,  he  liveth 
unto  God.  Likewise  reckon  ye  also  yourselves  to  be 
dead  indeed  unto  sin,  but  alive  unto  God,  through 
Jesus  Christ  our  Lord.  Let  not  sin  therefore  reign  in 
your  mortal  body,  that  ye  should  obey  it  in  the  lusts 
thereof.  Neither  yield  ye  your  meynhers  as  instruments  of 
tmrighteousness  to  si%,  htct  yield  yourselves  unto  God  as 
those  that  are  alive  from  the  dead,  and  your  members  as 
instruments  of  righteousness  unto  God.  For  sin  shall 
not  have  dominion  over  you  ;  for  ye  are  not  under  the 
law,  but  under  grace.  I  speak  after  the  manner  of  men 
because  of  the  infinity  of  your  flesh ;  for  as  ye  have 
yielded  your  rnembers  servants  to  imcleanness  and  to  in- 
iquity unto  iniquity,  even  so  now  yield  your  members 
servants  to  righteousness,  and  unto  holiness.^'  Rom.  vi. 
3—14-19. 

"Mortify  therefore  your  members  which  are  upon 
the  earth ;  fornication,  uncleanness,  inordinate  affec- 
tion, evil  concupiscence,  and  covetousness,  which  is 
idolatry."     Col.  iii.  5. 

The  body  as  a  sacred  edifice,  consecrated  to  God,  is 
declared  to  be  a  habitation  of  the  Spirit ;  and  as  sacred 
edifices  may  be  defiled  by  sacrilegious  uses,  as  the  an- 
cient Jewish  temple  was  defiled  by  Antiochus  Epi- 
phanes,  so  may  we  defile  these  temples  of  our  bodies. 

The  following  scriptures  are  to  the  point : 


102  HOLINESS. 

"  Know  ye  not  that  your  body  is  the  temple  of  the 
Holy  Ghost  which  is  in  yon,  which  ye  have  of  God,  and 
ye  are  not  your  own?  For  ye  are  bought  with  a  price : 
therefore  glorify  God  in  your  body,  and  in  your  spirit, 
which  are  God's."    I.  Cor.  vi.  19,  20. 

"Know  ye  not  that  ye  are  the  temple  of  God,  and 
that  the  Spirit  of  God  dwelleth  in  you  ?  If  any  man 
defile  the  temple  of  God,  Mm  shall  God  destroy;  for 
the  temple  of  God  is  holy,  which  temple  ye  are^^^ 
Rom.  iii.  16,  17. 

In  the  face  of  these  scriptures  who  dare  cavil  at  the 
doctrine  of  sanctification,  or  being  set  apart  to  God  ? 
And  if  our  bodies  and  their  members  are  thus  sacred 
or  holy,  and  the  defilement  thereof  will  bring  upon  us 
the  destruction  threatened,  the  question  as  to  how  we 
may  defile  these  temples  of  God  assumes  a  vast  impor- 
tance. 

The  proper  employment  of  these  powers  and  facul- 
ties in  the  duties  legitimately  pertaining  to  life  does  not 

*There  is  a  verbal  significancy  in  the  words,  "  Mm  shall  God  destroy,'''' 
which,  we  think,  finds  its  true  meaning  in  the  following  circumstance 
in  Jewish  history  : 

The  city  of  Jerusalem  was  taken  by  Antiochus  Epiphanes  about  B.  C. 
164,  and  with  the  wicked  purpose  to  abolish  the  worship  of  the  true  God, 
he  sacrificed  a  swine  on  the  altar  of  burnt-offering,  in  the  temple,  and 
with  the  broth  he  made  of  it,  he  sprinkled  the  temple  in  all  its  parts, 
with  the  view  to  pollute  it.  Three  years  afterwards,  the  city  and  temple 
were  re-taken  by  Judas  Maccabees,  who  thoroughly  cleansed  and  recon- 
secrated the  temple,  which  event  was  annually  celebrated  as  the  feast  of 
dedication.    (See  John  x.  22.) 

In  his  horrid  cruelties  to  the  Jews,  as  well  as  for  Ihis  sacrilegious  act 
of  profamation.  Antiochus  was  stricken  with  that  strange  malady  with 
which  Herod  died,  and  which  by  the  judgment  of  mankind,  is  conceded 
to  be  a  direct  judgment  of  God  for  gross  impiety.  Eollin's  account  is  as 
follows:  "  Worms  crawled  from  every  part  of  him  ;  his  flesh  fell  away 
piece-meal ;  and  the  stench  was  so  great  that  it  became  intolerable." 

Antiochus  himself  acknowledged  that  the  hand  of  an  offended  God  was 
upon  him,  and  he  vainly  tried  by  vows  and  promises  to  have  the  judg- 
ment of  God  removed,  but  he  died  in  great  agony. 

Had  not  the  apostle  this  circumstance  in  his  mind  in  indicting  the 
words  of  Scripture  relating  to  defilement  as  quoted  above  ?  See  Rollin'n 
Ancient  History,  Vol.  xi.  pages  191—199. 


HOLINESS.  103 

defile  them,  for  in  these  things  we  are  as  acceptably 
serving  God  as  in  purely  religious  duties ;  but  in  the 
excesses  and  intemperate  manner  of  use  the  sin  lies. 

We  defile  our  bodies  by  gluttony,  intemperance, 
filthy  indulgences  and  practices,  as  the  use  of  tobacco, 
a  filthiness  of  the  flesh  we  are  to  cleanse  ourselves  from, 
as  well  as  by  disregard  of  the  apostolic  injunctions  re- 
garding dress.  I.  Tim.  ii.  9,  10.  I.  Peter  iii.  3 — 5, 
When  it  is  remembered  that  this  injunction  of  the 
apostle  stands  in  connection  with  another,  "and be  not 
conformed  to  this  world,"  (Rom.  xii.  2.)  it  may  be  in- 
ferred that  he  had  worldly  conformity  especially  in  his 
view  as  one  of  the  ways  by  which  these  bodies  may 
be  defiled. 

The  idea  of  a  body  sanctified  to  God,  arrayed  in  vain 
regalia,  and  marching  in  procession  to  be  admired  by 
the  outside  world,  is  so  foreign  to  the  spirit  of  Jesus 
and  his  religion,  that  we  will  spend  no  time  to  prove 
that  no  sanctified  believer  will  or  can  voluntarily  do 
so.  Our  tongues  are  defiled  by  profanity,  untruth, 
even  though  uttered  in  jest,  {all  liars  shall  have  their 
portion  &c.)  foolish  talking  and  jesting,  speaking  evil 
one  of  another,  etc.  O,  who  can  estimate  the  harm 
done  to  souls  by  a  light,  anecdote-telling,  mirth -provok- 
ing minister  of  the  gospel  or  other  professor,  and  who 
can  appreciate  the  fearful  responsibility  that  will  con- 
front such  at  the  bar  of  God. 

Our  hands  are  defiled  by  any  pursuit  or  employment 
that  dishonors  God  or  injures  our  fellow  man.  Our 
feet  are  defiled  by  walking  in  the  counsel  of  the  ungodly, 


104  HOLINESS. 

aud  in  going  with  the  multitude  in  the  way  of  sinners, 
to  places  of  vain  anusement  or  pleasure.  Our  eyes  are 
defiled  by  indulging  in  worldly  lusts,  by  reading  the 
ruinous  literature  of  the  day,  even  though  garbed  as 
moral  or  religious,  to  the  perversion  of  our  taste  for 
God's  word,  or  other  instructive  truth. 

In  concluding  upon  this  point,  we  inquire  if  there 
are  not  all  around  us  professors  of  religion  whose  de- 
linquencies, worldliness,  vanity,  and  inconsistency 
sadly  evidence  that  they  need  this  higher  consecration. 
Up  to  the  light  they  possess,  upon  their  duty  they  are 
honest  and  sincere;  and  their  piety  we  dare  not  doubt. 
What  will  the  church  do  with  them  ?  What  will  Grod 
do  with  them  ?  Cast  them  off  as  hopeless  ?  By  no 
means;  the  remedy  is  to  have  them  go  up  to  this 
higher  consecration.  It  is  equally  evident  that  many 
of  our  ministers  must  have  this  consecration  if  they 
would  be  useful.  Their  affiliation  with  politics,  secrecy, 
and  worldliness  have  so  crippled  their  usefulness,  that 
a  higher  baptism  of  power  can  alone  re-qualify  them 
for  their  proper  work. 

But  says  the  objector,  every  Christian  is  consecrated. 
If  so,  why  this  admonition,  the  heseeching  of  the  apostle 
to  the  "  brethren''  to  go  up  to  this  higher  life  ?  If  every 
believer  is  wholly  sanctified,  consecrated,  this  admoni- 
tion of  the  apostle  is  addressed  to  sinners,  or  else  is 
unnecessary  and  useless.  Admitting  this  evident  fact, 
you  thereby  admit  your  belief  in  what  we  mean  by  the 
holiness  or  sanctification  of  believers. 

Upon  the  following  facts  we  can  all  agree,  that  these 


HOLINESS.  105 

bodies  of  ours,  that  ere  long  are  to  be  fashioned  like 
unto  the  glorious  body  of  Jesus,  that  are  to  be  arrayed 
in  the  "fine  linen,  clean  and  white,"  of  the  marriage 
supper  of  the  Lamb,  (Rev.  xix.  7,  8,)  should  be  holy ; 
that  these  feet  that  soon  shall  tread  upon  the  streets  of 
pure  transparent  gold,  and  stand  upon  "the  sea  of 
glass  mingled  with  fire"  should  be  holy;  that  these 
hands  that  soon  shall  strike  those  of  the  redeemed 
who  have  gone  before  us,  that  shall  play  upon  the  harps 
of  God,  should  be  holy ;  that  these  tongues  that  soon 
shall  join  to  swell  the  song  that  shall  be  "as  the  voice 
of  many  waters,  and  as  the  voice  of  mighty  thunderings," 
saying,  "unto  Him  that  hath  loved  us,  and  hath  washed 
us  from  our  sins  in  his  own  blood,  and  hath  made  us 
kings  and  priests  unto  God  and  his  Father,  to  him  be 
glory  and  dominion  forever  and  ever,"  should  be  holy. 

"  Beloved,  now  are  we  the  sons  of  God,  and  it  doth 
not  yet  appear  what  we  shall  be ;  but  we  know  that 
when  He  shall  appear,  we  shall  be  like  him,  for  we 
shall  see  him  as  he  is ;  and  every  man  that  hath  this 
hope  in  him  purifieth  himself,  even  as  he  is  pure." 
John  iii.  2,  3. 

"  Having,  therefore,  these  promises,  dearly  beloved, 
let  us  cleanse  ourselves  from  all  filthiness  of  the  flesh 
and  spirit,  perfecting  holiness  in  the  fear  of  God.'* 
II.  Cor.  vii.  1. 

2  The  soul,  the  immo7'tal  part  of  vnan,  ivith  all  its 
faculties,  as  well  as  the  body,  is  to  he  consecrated  to  God. 

Materialism  maintains  that  the  soul,  the  thinking 
power  of  man,  is  not  a  spiritual  substance,  distinct 
8 


106  HOLINESS. 

from  the  matter  of  wliich  the  body  is  composed,  but 
that  it  is  the  result  of  corporeal  organization ;  that  is 
to  say  that  man  has  no  soul,  no  inner  being,  as  dis- 
tinguished from  the  outer,  and  in  this  respect  lacks 
this  feature  distinguishing  him  from  the  brute  creation. 

That  this  relict  of  heathen  philosophy  is  unsus- 
tained  by  Divine  revelation  is  evident  in  the  following 
scriptures : 

"For  ye  are  bought  with  a  price;  therefore  glorify 
God  in  your  body  and  in  your  spirit,  which  are  God's." 
I.  Cor.  vi.  20. 

"For  which  cause  we  faint  not ;  but  though  our  out- 
ward man  (the  body)  perish,  yet  the  inward  man  (the 
soul)  is  renewed  day  by  day."  II.  Cor.  iv.  16;  also, 
Romans  vii.  22,  Ephesians  iii.  16  ;  I.  Peter  iii.  4,  etc. 

Without  attempting  an  explanation  of  the  metaphys- 
ical distinction  that  is  made  between  what  is  termed 
the  soul  and  the  mind,  we  remark  that  by  the  former  we 
understand  the  intellectual,  spiritual,  immortal  part  of 
man,  as  distingushed  from  that  which  is  corporeal  and 
mortal,  while  the  mind  is  only  another  term  for  the 
same  principle,  having  reference  more  particularly  to 
the  rational  powers  of  that  principle,  as  the  judgment, 
the  understanding,  the  reason,  the  memory,  the  will, 
&c.  What  are  termed  the  passions  of  the  soul  are 
love,  hatred,  hope,  fear,  desire,  aversion,  anger,  com- 
placency, etc. 

The  will  is  the  commanding,  controlling  faculty  of 
the  soul,  determining  the  action  of  all  the  other  in- 
ferior faculties.     It  is  moved  to  action  itself  by  con- 


HOLINESS.  107 

siderations  reaching  it  through  the  understanding  or 
by  the  passions  ;  if  through  the  latter,  its  actions  will 
be  blind,  spasmodic,  ill-directed,  in  scriptural  lan- 
guage, "having  a  zeal,  but  not  according  to  knowledge;" 
if  through  enlightened  reason,  its  actions  will  be 
rational,  scriptural  and  intelligent.  In  this  is  seen 
the  supreme  importance  of  the  Holy  Scriptures,  and 
a  proper  understanding  thereof  in  order  to  an  intelli- 
gent, saving  course  of  action. 

Having  already  considered  man  physically,  we  have 
only  to  do  with  his  spiritual  being  in  this  connection, 
and  remark  that  while  it  is  admitted  that  the  spiritual 
powers  of  the  unregenerated  are  disorganized  and  per- 
verted by  the  fall,  it  is  equally  evident,  though  not  as 
generally  admitted,  that  those  of  the  regenerated  are 
not  as  fully  restored  to  a  harmony  with  the  Divine 
Mind  as  the  provisions  of  the  gospel  contemplate. 

That  such  is  the  fact  we  particularize  and  refer  to, 

First.  The  judgment  or  reason. 

That  many  truly  pious  persons  are  under  a  pervert- 
ed, prejudiced  and  carnal  judgment,  is  beyond  contra- 
diction, true.  The  evidence  thereof  we  have  in  their 
ignorance  of  spiritual  truths,  their  failure  to  appreci- 
ate their  full  measure  of  duty  and  privilege  under  the 
gospel,  their  blindness  to  perceive  evil  and  harm  in 
obvious  violations  of  the  letter  and  spirit  of  God's 
word,  and  their  consequent  indulgence  in  forbidden 
practices  and  hurtful  lusts.  Wise  in  the  things  of  this 
world,  they  manifest  the  most  unaccountable  ignorance 
of  the  nature,  duties  and  conditions  of  true  religion. 


108  HOLINESS. 

Where  the  word  of  God  is  most  plain  and  simple, 
because  the  facts  are  of  the  most  vital  importance, 
there  human  reason  mystifies,  perverts,  hesitates,  cavils 
and  rejects.  While  the  conditions  of  human  salvation 
are  so  simple  that  their  very  simplicity  causes  many  to 
overlook  them,  proud  human  reason  vainly  attempts  to 
set  up  other  standards  and  conditions  of  salvation, 
addressed  not  to  the  faith,  but  to  the  sensibilities  or 
pride  of  man. 

Then  this  spiritual  aberration  is  further  seen  in  the 
proud  arrayal  of  human  reason  against  divine  revela- 
tion, and  in  the  wicked  attempt  to  fathom  and  measure 
by  its  finite  powers  the  deep  things  of  God,  rejecting 
whatever  it  can  not  comprehend,  or  what  does  not 
agree  with  its  prescribed  ideas. 

That  it  is  not  the  purpose  of  God  that  man's  reason 
should  be  destroyed,  any  more  than  that  his  will  should 
be  annihilated,  but  that  both,  with  every  other  faculty 
of  the  soul,  should  be  brought  into  complete  harmony 
with  the  mind  and  revelation  of  God,  is  taught  in  the 
sacred  Scriptures. 

Locke  thus  sets  forth  the  relative  nature  and  sphere 
of  reason  and  faith:  "Reason  is  natural  revelation, 
whereby  the  eternal  Father  of  light  and  fountain  of 
all  knowledge  communicates  to  mankind  that  portion 
of  truth  which  He  has  laid  within  the  reach  of  the 
natural  faculties ;  revelation  is  natural  reason  enlarged 
by  a  new  set  of  discoveries  communicated  by  God  im- 
mediately, which  reason  vouches  the  truth  of,  by  the 
testimony  and  proofs  it  gives  that  they  come  from  God. 


HOLINESS.  109 

So  that  lie  that  takes  away  reason  to  make  way  for 
revelation  puts  out  the  light  of  both,  and  does  much 
the  same  as  if  he  would  persuade  a  man  to  put  out  his 
eyes  the  better  to  receive  the  remote  light  of  an  invisi- 
ble star  by  a  telescope."* 

This  faculty  of  the  soul,  then,  is  to  be  brought  to 
the  altar  of  consecration,  after  which  it  will  embrace 
cordially  divine  revelation,  or  humbly  bow  in  believing 
submission  where  it  fails  to  comprehend  it.  Then  will 
be  realized  the  truth  so  beautifully  expressed  by 
Young,  ^^ Faith  is  not  reason's  lahor,  hut  its  rest.'' 

Second.  The  will. 

This  commanding  faculty  of  the  soul  is  the  last  of 
man's  powers  that  will  yield  to  God.  The  judgment 
may  be  convinced,  the  affections  may  be  enlisted,  but 
so  long  as  the  will  maintains  its  perverseness  God  him- 
self may  be  successfully  resisted,  for  He  will  not  over- 
whelm it,  though  he  will  bring  to  bear  upon  it  motives 
and  influences  to  induce  it  to  right  action  ;  hence  the 
importance  of  the  words  of  the  apostle,  "If  there  be 
first  a  willing  mind  it  is  accepted  according  to  that  a 
man  hath,  and  not  according  to  that  he  hath  not." 
II.  Cor.  viii.  12. 

It  is  evident  that  many  Christians  are  self-willed 
even  to  stubbornness  in  the  things  that  pertain  to 
Christian  duty.  With  what  extreme  difficulty  many 
professors  can  be  moved  in  the  line  of  duty;  how 
stubbornly  they  resist  the  reasonable  desires  of  the 
church  and  the  indications  of  the  Spirit  to  labor  in 

*Locke's  Essaj'  on  the  ITumau  Understanding,  page  453. 


110  HOLINESS. 

some  sphere  of  usefulness,  because  not  such  as  their 
predilections  or  tastes  indicate.  But  partially  conse- 
crated, the  worldliness  and  inefficiency  of  many  minis- 
ters of  the  gospel  hinder  their  usefulness  to  half  the 
extent  their  talents,,  if  consecrated,  could  accomplish. 
Worldly  interests,  and  even  recreations,  have  the  prece- 
dence over  calls  to  duty. 

The  apostle,  in  I.  Cor.  xii.,  enumerates  among  the 
desired  attainments  of  Christ's  body— the  church— a 
cordial  and  harmonious  co-operation  of  all  its  mem- 
bers in  the  respective  duties  pertaining  to  each.  Read 
carefully  this  chapter,  and  answer  it  to  your  own  con- 
science whether  this  consecration  and  harmony  pre- 
vail now  among  the  members  of  Christ's  body.  If  so, 
why  the  difficulty  to  utilize  the  talent  the  church  pos- 
sesses, the  inability  to  supply  faithful  laborers  in  the 
various  stations,  circuits,  missions.  Sabbath-schools, 
&c.  Why  the  miserable  failures  and  inefficiencies,  the 
discreditable  reports  of  so  many  ministers  of  respecta- 
ble but  unconsecrated  talent?  Why  the  prevalent 
secularization  of  the  ministry,  the  conditional  proffers 
to  the  various  boards  of  missions  to  go  where  climate, 
gold  or  lands,  rather  than  souls,  constitute  the  mo- 
tive? Why  the  irresolute  fickleness,  the  vacillating 
irregularity  that  attaches  to  every  department  of  Chris- 
tian labor?  Why  the  almost  universal  self-will  of 
professed  Christians,  in  marked  contrast  with  the  por- 
traiture of  James,  "Easy  to  be  entreated?" 

This  self-will  also  arrays  itself  against  the  provi- 
dences  of  God,   and  complains  of  chastisements  and 


HOLINESS.  Ill 

afflictions,  in  tlie  face  of  the  repeated  declaration  of 
scripture  that  these  are  the  Father's  rods,  and  needed 
to  develop  Christian  character. 

Miss  Hannah  Moore,  in  her  sketch  of  David  Saun- 
ders, the  shepherd  of  Salisbury  Plain,  thus  portrays 
the  beauty  of  a  will  wholly  consecrated  to  Grod  in  the 
following  words  of  the  shepherd,  in  reply  to  an  in- 
quiry as  to  the  probable  state  of  the  weather :  "It 
will  be  such  weather  as  pleases  me,  because  it  will  be 
such  as  shall  please  God,  and  whatever  pleases  Him 
always  pleases  me."  Is  this  the  temper  of  Christians 
of  this  day?  Let  our  pious  farmers  answer.  These 
rebellious  wills  must  be  brought  to  God's  altar,  which, 
when  done,  will  insure  a  radical  change.  Uncomplain- 
ing submission  to  God  will  prevail,  with  no  uprisings  or 
expressions  of  rebellion.  Then  the  unhappy  habit  of 
wishing  it  were  thus,  or  so,  or  otherwise,  will  have 
ceased.  Even  in  our  prayers  there  will  be  fewer  per- 
sonal pronouns  complainingly  or  dictatorially  used. 
Supreme  happiness  will  then  take  the  place  of  the  dis- 
quiet that  now  prevails  in  consequence  of  the  rebellion 
of  the  will  against  the  will  and  providences  of  God, 
and  the  consecrated  Christian  will  find  his  highest 
happiness  in  doing  or  suffering  the  will  of  God. 

But  we  need  not  particularize  further  than  to  say 
that  all  the  powers  of  the  soul,  as  well  as  the  superior 
faculties  of  the  reason  and  the  will,  are  to  be  similarly 
consecrated  to  God.  That  they  as  much  evince  the 
necessity  of  this  consecration  is  but  too  apparent  in  the 
faint,  inconstant  love  to  God;  for  what  is  loving  God 


112  HOLINESS. 

with  all  the  heart  but  the  perfect  consecration  of  this 
faculty  to  God  ?  Why  so  much  doubt  and  fear  in  the 
mind,  the  result  of  an  imperfect  faith,  the  only  remedy 
for  which  is  a  more  complete  consecration  ?  Why  is 
our  zeal  so  fitful  and  spasmodic  ?  Why  the  tendency 
to  inordinate  affection,  love  of  the  world,  pride,  im- 
patience, covetousness  and  anger?  Why  do  some 
Christians  so  soon  fall  by  the  power  of  their  passions 
into  anger,  and  harsh,  unkind  expressions,  to  the  dis- 
honor of  their  profession  and  to  their  subsequent  re- 
pentance and  disquiet?  Why  all  these,  even  with 
many  whose  piety  we  dare  not  doubt  (indeed,  if  we 
rule  all  such  out  of  Christendom  but  few  would  re- 
main), if  they  do  not  loudly  proclaim  the  necessity  for 
bringing  all  the  powers  of  the  soul  to  God's  altar,  and 
then  seeking  a  higher  consecration,  which  result,  when 
realized,  will  be  evidenced  by  loving  God  with  all  the 
heart.  His  service  being  the  chief  delight,  and  self-deni- 
als, crosses  and  afflictions  no  longer  provoking  rebel- 
ious  complaints. 

But  this  consecration  is  to  embrace  all  that  pertains 
to  us,  and  we  enumerate, 

3.  Earthly  possessions  or  property  are  to  he  conse- 
crated to  God. 

The  Scriptures  teach  that  our  relation  to  temporal 
possessions  is  that  of  steward,  and  not  proprietor. 
Such  being  the  case,  it  follows  that  we  are  at  no  more 
liberty  to  use,  control  or  hoard  for  selfish  purposes 
what  God  has  intrusted  to  us  than  any  agent  would  be 


HOLINESS.  113 

justified  in  so  controlling  any  trust  committed  to  his 
stewardship. 

That  this  relation  of  steward  is  not  practically  ap- 
preciated by  the  majority  of  Christians  is  evident  in, 

First.  The  prevalent  covetous,  selfish  spirit  of  the 
age. 

This  peculiarity  of  selfishness  is  one  of  the  pre- 
dicted features  of  the  latter  days,  and  is  evident  in  the 
general  spirit  of  worldliness  that  prevails,  as  in  the  in- 
ordinate greed  for  gain,  and  the  tenacity  with  which 
riches  are  held  against  the  calls  of  duty. 

Second.  The  comparatively  small  amount  contrib- 
uted for  the  cause  of  God. 

Statistics  show  that  the  aggregate  sum  contributed 
yearly  by  the  whole  Protestant  Church  of  the  United 
States  for  the  cause  of  God  does  not  exceed  fifty 
millions  of  dollars,  while  for  foreign  missions  the 
whole  Protestant  world  contributes  but  about  five 
million  dollars. 

As  compared  with  these  sums  the  people  of  the  United 
States  expend  forty  million  dollars  annually  for  tobacco, 
the  city  of  New  York  alone  spending  nearly  five  mil- 
lions annually  for  cigars,  about  as  much  as  all  Christen- 
dom expends  to  save  the  heathen,  while  for  intoxicating 
drinks  the  annual  expenditure  is  frightfal  to  contem- 
plate. Mr.  Wells  recently,  at  the  head  of  the  Bureau 
of  Statistics,  in  the  Internal  Revenue  Department,  at 
Washington,  gathered  from  ofiicial  data  in  his  office 
that  the  sum  spent  in  the  United  States  for  intoxicat- 
ing liquors  of  all  kinds,  at  retail,  for  the  year  ending 


114 


HOLINESS. 


June  1st,  1867,  amounted  to  the  enormous  sum  of  one 
billion  four  hundred  and  eighty-three  millions  four 
hundred  and  ninety-one  thousand  eight  hundred  and 
sixty-five  dollars  ($1,483,491,865),  being  an  average  of 
forty-three  dollars  for  every  man,  woman  and  child  in 
the  country,  and  ten  times  the  value  of  all  the  church 
property  in  the  United  States.  Kale's  heathen  tem- 
ple, in  Calcutta,  alone  receives  more  in  annual  volun- 
tary contributions  than  all  the  Protestant  Churches  of 
the  world  contribute  to  foreign  missions.  How  vast 
the  sum  spent  upon  vice,  licentiousness,  pride,  war  and 
lust,  and  how  large  a  proportion  of  this  expenditure  is 
by  the  professed  followers  of  the  Lord  !  Do  not  many 
Christians  spend  more  for  tobacco  than  for  the  cause 
of  God  ?  Has  not  the  time  fully  come  when  this  filth - 
iness  of  the  flesh  should  be  thrown  aside  ?  .Reader, 
whoever  you  may  be,  if  you  spend  more  of  your  Lord's 
money  for  tobacco  than  you  give  to  save  souls,  you 
give  lamentable  evidence  of  your  want  of  this  conse- 
cration. No  enlightened  Christian  dare  so  waste  his 
Lord's  money. 

Third.  The  selfish  spirit  of  the  church  is  further 
apparent  in  the  means  and  appliances  that  are  deemed 
necessary  to  wring  from  her  covetous  grasp  the  com- 
paratively small  sum  contributed  for  the  cause  of  God. 
Church  fairs,  concerts,  festivals  and  lotteries,  mirth- 
provoking  anecdotes,  appeals  to  personal  vanity,  are 
more  successful  in  opening  the  coff"ers  of  the  church 
than  considerations  of  duty,  privilege  or  obligation. 

When  will  Christians  meet  the  demands  of  God  from 


HOLINESS.  115 

the  same  considerations  that  move  them  to  honesty 
and  promptness  in  the  business  affairs  of  life?  When 
will  the  demands  of  the  church  be  met,  not  as  the  pit- 
iful plea  of  a  beggar, — for  the  church  never  begs,  unless 
it  be  by  appeals  such  as  we  have  above  noticed,  but 
only  asks  for  a  portion  of  her  own, — with  the  cheerful 
promptness  a  proper  realization  of  the  duties  of  her 
stewardship  would  produce?  Not  until  the  resources 
of  each  individual  Christian  are  laid  upon  God's  altar, 
which,  when  done,  will  result  in  furnishing  the  means 
needed  to  carry  forward  her  various  enterprises  upon  a 
scale  commensurate  with  the  necessities  of  the  world 
and  the  sublime  grandeur  of  the  ends  sought  to  be  ac- 
complished. 

Fourth.  The  unconsecrated  worldliness  of  the  church 
is  further  apparent  in  the  disproportion  with  which 
her  contributions  are  used. 

How  large  a  proportion  of  her  contributions  are 
wasted  upon  extravagant  church  architecture,  furnish- 
ings, choirs,  salaries  disproportioned  to  those  of  many 
hard-working,  poorly-paid  men  of  God  in  other  por- 
tions of  the  vineyard.  More  money  is  spent  to  gratify 
pride  and  ostentatian  than  would  pay  the  debts  of 
weaker  churches,  furnish  the  gospel  to  less  favored  lo- 
calities, and  equalize  the  support  of  many  faithful  men 
in  the  ministry. 

The  church  of  Christ  is  no  longer  poor  in  this 
world's  goods,  but  embraces  within  her  fold  untold 
wealth.  Her  social  position  is  not  what  it  formerly 
was,  but  it  is  the  pride  and  boast  of  some  that,  leaving 


116  HOLINESS. 

their  accustomed  sphere  of  labor,  they  are  seeking  so- 
cial elevation  in  the  upper  strata  of  society.  This  con- 
dition and  temper  are  unfavorable  to  vital  spirituality. 

The  spiritual  death  of  the  dark  ages  sadly  attests 
that  the  social  and  political  elevation  of  the  church, 
by  the  conversion  of  Constantino,  did  more  to  rob  her 
of  her  vital  energy  and  aggressive  power  than  all  the 
hardships  of  the  ten  previous  persecutions.  The 
abundant  luxuriousness  of  winter-quarters  in  Capua, 
after  the  battle  of  Cannae,  more  effectually  effeminated 
and  demoralized  the  army  of  Hannibal  than  the  pre- 
vious Italian  campaign.  So  the  luxurious  surround- 
ings of  the  church  now  tell  with  lamentable  effect 
upon  her  spirituality,  her  agressive  power  against  pop- 
ular evils,  and  shorn  of  her  strength,  she  seeks  alliances 
with  her  Lord's  enemies,  and  pursues  pleasures  and 
follies,  while  souls  all  around  her  are  going  down  to 
perdition. 

Worldly  prosperity  is  as  dangerous  to  the  church  in 
the  aggregate  as  to  each  individual  thereof;  the  spirit 
and  temper  of  the  Laodicean  church  is  peculiarly  that 
of  the  church  of  the  present.     (Rev.  iii.  17.) 

To  our  mind  the  question  assumes  this  form :  Either 
the  church  must  reform,  throw  off  her  worldliness,  re- 
organize and  re-equip  herself  for  her  proper  work,  or 
her  Lord  will  come  and  find  her  in  the  condition  in- 
dicated in  Matt,  xxv.  1 — 13.  That  the  state  indicated 
in  Isaiah  xi.  9,  and  in  Habak.  ii.  14,  will  not  be  attained 
in  this  dispensation,  to  our  mind,  is  clearly  taught  in 
the  Scriptures.    If  additional  corroborative  evidence 


HOLINESS.  117 

were  needed  it  is  furnished  in  the  degeneracy  of  the 
church  of  this  age,  so  sadly  in  accord  with  her  predicted 
state  at  the  time  her  Lord  shall  come. 

4.  Personal  efforts,  talents,  and  influence  are  also  to 
be  consecrated  to  God. 

The  Lord  might  remove  to  heaven  the  souls  of  his 
people  as  soon  as  converted,  but  he  chooses  to  have 
them  remain  awhile  here  to  shed  light  upon  the  sur- 
rounding darkness,  and  to  labor  for  the  salvation  of 
others ;  and  while  it  is  not  inconsistent  with  either  ex- 
alted piety,  usefulness  or  station  in  the  church  "to  de- 
sire to  depart  and  be  with  Christ,"  it  may  be  esteemed 
equally  honorable  to  be  associated  with  the. Savior  as 
"laborers  together  with  God,"  in  the  salvation  of  our 
race.     Phil.  1.  23,  I.  Cor.  iii.  9. 

While  we  do  not  state  it  as  an  absolute  rule,  we  are 
in  ignorance  of  a  single  exception,  either  in  sacred  or 
ordinary  Christian  biography,  that  every  soul  savingly 
brought  to  Jesus  was,  at  some  stage  of  the  process, 
connected  with  a  human  instrument,  either  in  its 
awakening  or  in  subsequently  leading  it  to  Christ. 
This  being  true,  how  vastly  important  does  individual 
effort  in  soul-saving  become,  and  how  culpable  the 
negligence  of  idlers  in  the  vineyard. 

We  recently  heard  a  minister  of  a  leading  denomi- 
nation declare  from  the  pulpit  that  it  had  been  statis- 
tically ascertained  that  in  their  church  the  proportion 
of  working  members  to  the  non-worJcing  was  as  one  to 
fourteen ;  that  is  to  say,  that  for  every  single  Christian 
who  manifested  a  proper  appreciation  of  his  duties  and 


118  HOLINESS. 

relations  there  were  fourteen  idlers,  who  entirely  mis- 
understood or  neglected  their  obvious  duties.  Four- 
teen idlers  to  consume  or  paralyze  the  labor  of  each 
working  Christian  in  the  church !  Is  it  any  wonder 
that  the  state  of  piety  is  so  low,  that  the  progress  of 
the  gospel  is  so  slow,  that  the  wickedness  of  the  age  is 
so  daring? 

When  it  is  considered  that  in  some  churches  the  pro- 
portion of  praying  members  to  the  non-praying^  even 
among  their  male  membership,  is  not  as  favorable  as 
even  this  exhibit,  and  that  in  all  the  churches  the  few 
that  can  he  relied  on  to  uphold  the  hands  of  the  min- 
ister, to 'Sympathize  with  him  in  caring  for  the  spiritu- 
ality of  the  flock,  to  be  present  on  all  occasions  when 
able,  when  duty  requires,  to  sustain  the  financial, and 
other  burdens  and  enterprises  of  the  church,  we  are 
disposed  to  fix  the  standard  of  laborers  at  about  where 
the  statistics  of  the  church  aforesaid  have  placed  it. 

Then  among  the  multitude  of  ministers  there  is  a 
degree  of  inefficiency,  that,  considering  their  supposed 
superior  advantages,  is  equally  humiliating.  Respecta- 
ble in  talent  and  educational  acquirements,  but  un- 
consecrated,  secularized,  and  inefiicient,  they  can  not 
be  used  to  purpose,  notwithstanding  the  many  pressing 
calls  for  laborers.  Is  there  not,  in  view  of  these  fiicts, 
a  special  significance  in  the  utterance  of  the  Son  of 
God,  "  Pray  ye  therefore  the  Lord  of  the  harvest,  that 
he  will  send  forth  laborers  into  his  harvest?"  This 
evil  of  inefficiency  is  felt  in  all  denominations ;  in  our 
own,  various  methods  of  remedy  have  been  suggested. 


HOLINESS.  119 

By  some  it  is  proposed  to  elevate  the  educational  stand- 
ard as  the  most  effectual  remedy.  However  desirable 
educational  qualifications  are,  they  also  will  fail,  if 
unconsecrated.  Facts  all  around  us  prove  that  educa- 
ted but  unconsecrated  ministers  are  the  greatest 
hinderances  to  the  spread  of  vital  religion;  are  the 
first  to  lead  the  church  away  from  time-honored  and 
God-approved  peculiarities  in  doctrine,  discipline,  and 
usage,  and  happy  will  it  be  for  us,  as  a  church,  if  we 
prove  an  exception.  We  want  education,  but  we  need 
consecration  more.  While  we  erect  institutions  of 
learning  in  which  our  people  may  be  educated,  thereby 
to  enlarge  this  capacity  for  usefulness,  we  must  at  the 
same  time  keep  pace  in  spirituality,  or  we  will  only  add 
momentum  to  the  speed  with  which  we  go  away  from 
primitive  and  gospel  simplicity,  peculiarity  and  use- 
fulness. 

We  propose,  then,  as  the  remedy  for  the  evils  we  have 
noticed,  the  consecration  of  all  our  powers  to  Christ, 
which  when  done  will  make  us  a  working,  useful,  and 
successful  church. 

5.  Our  reputation  must  be  brought  to  the  altar  of 
consecration. 

With  what  tenacity  we  cling  to  our  good  name,  and 
hesitate  to  commit  ourselves  to  any  theory  or  movement 
that  is  likely  to  provoke  opposition,  or  compromise  our 
reputation  or  consistency. 

Among  the  last  sacrifices  we  are  willing  to  make  is 
our  good  name,  and  become  willing  to  be  esteemed  fools 


120  HOLINESS. 

for  Clirist's  sake.    Yet  tliis  sacrifice  must  be  made  ere 
we  are  wholly  the  Lord's. 

With  some  this  hesitation  consists  in  an  unwilling- 
ness to  embrace  the  theory  of  holiness  to  the  Lord  as 
an  immediate  duty  and  privilege  because  of  the  criti- 
cism and  censure  such  course  will  provoke ;  in  others 
it  is  an  unwillingness  to  make  an  open  profession  of 
this  grace,  if  received,  because  of  the  opposition  which 
carnal  minded  professors  evince ;  in  others  it  is  the  fear 
that  this  grace,  if  received,  can  not  be  retained,  and 
thereby  disgrace  come  upon  us ;  while  in  others  it  is  an 
unwillingness  to  come  under  the  responsibility  the  pro- 
fession of  a  state  of  holiness  will  involve,  all  of  which 
excuses  are  but  the  hesitations  of  an  unconsecrated 
reputation,  and  which  must  be  laid  upon  the  altar  and 
die  there,  ere  we  can  attain  to  therestof  sanctification. 

6.  Life,  health,  family,  friends,  and  every  other  thing 
not  already  enumerated,  present  and  prospective,  are 
likewise  to  be  consecrated  to  God. 

This  done,  we  will  realize  as  never  before,  how  safe 
we  are  in  the  hands  of  Grod;  that  whether  in  prosperity 
or  adversity,  in  health  or  in  sickness,  in  life  or  in  death, 
we  are  the  Lord's,  and  that  all  things  that  may  befall 
us  shall  work  together  for  our  good.  Then  will  this 
assurance  of  the  ninety-first  Psalm,  and  our  Lord's 
declarations  in  Matt.  vi.  25 — 34,  and  Mark  xvi.  18, 
dispel  anxiety  as  to  our  safety  in  "  the  pestilence  that 
walketh  in  darkness  and  the  destruction  that  wasteth 
at  noonday,"  or  the  contingencies  of  food  and  raiment 
and  deliverance  in  perils  that  may  come  upon   us  in 


HOLINESS.  121 

tlie  discharge  of  duty.  Then  will  be  fully  exemplified 
the  proper  import  of  what,  to  some  minds,  seems  a 
harsh  requisition  of  the  gospel :  "If  any  man  come  to 
me,  and  hate  not  his  father  and  mother,  and  wife,  and 
children,  and  brethren  and  sisters,  yea,  and  his  own 
life  also,  he  can  not  be  my  disciple."  Then  will  be 
more  generally  reproduced  in  the  Christians  of  our  day 
the  spirit  of  a  Brainerd,  who  immured  himself  in  the 
wilds  of  America  to  preach  Jesus  to  the  wild  Indians ; 
of  a  Henry  Martyn,  who  sacrificed  his  life  in  inhospita- 
ble Persia  that  he  might  plant  a  light  there  in  his 
translation  of  Grod's  word,  to  shed  its  influence  when 
he  should  have  passed  away;  and  of  the  Moravian 
missionaries,  who  voluntarily  went  into  slavery  that  they 
might  gain  the  confidence  of  the  slaves,  and  into  the 
inclosure  of  the  leprous,  incurring  and  dying  of  that 
loathsome  disease,  that  they  might  have  access  to  its 
inmates  and  preach  Jesus  the  great  physician  to  them. 
And  in  contrast  with  these,  those  men  of  our  day  who 
seek  pretexts  to  abandon  the  ministry  and  go  into 
schemes  of  money-making,  or  who  refuse  fields  of  labor 
from  considerations  of  health,  money,  or  convenience, 
will  be  led  to  a  like  consecration.  But  we  close 
this  part  of  our  subject  with  the  remark  that  if  our 
reader  is  afflicted  with  coldness,  barrenness,  leanness, 
doubting,  vacillations,  love  and  fear  alternating,  to-day 
upon  the  mountain-top,  and  to-morrow  down  in  the 
valley ;  if  so,  he  lacks  this  consecration,  and  need  not 
expect  any  better  state  until  his  all  shall  have  been 
9 


122  HOLINESS. 

placed  upon  God's  altar,  never  to  be  withdrawn  unless 
at  the  peril  of  his  soul. 

Having  considered  what  we  are  to  consecrate  to  God, 
we  now  proceed  to  the  consideration  of 

II.   The  manner  and  conditions  of  this  sacrifice. 

That  the  several  significant  features  pertaining  to  the 
sacrifice  of  the  holocaust,  noticed  in  the  opening  of  this 
chapter,  as  well  as  the  other  symbols  of  that  dispensa- 
tion, had  a  reference  and  meaning  beyond  what  was 
then  understood,  and  that  their  proper  significance  is 
found  in  the  conditions  and  requirements  of  the  gospel, 
is  indisputable- 

That  the  sacrifice  enjoined  upon  Christians  in  Rom. 
xii.  1,  which  we  are  considering,  is  subject  to  those 
conditions,  as  well  as  to  those  additionally  stated  by 
the  same  apostle,  in  Heb.  x.  19 — 22,  is  beyond  contro- 
versy, which  are :  "  Having  therefore,  brethren,  bold- 
ness (liberty)  to  enter  into  the  holiest  by  the  blood  of 
Jesus,  by  a  new  and  living  way,  which  he  hath  con- 
secrated for  us,  through  the  vail,  that  is  to  say,  his 
flesh ;  and  having  a  high  priest  over  the  house  of  God ; 
let  us  draw  near  (1)  with  a  true  heart,  (2)  in  full  assur- 
ance of  faith,  (3)  having  our  hearts  sprinkled  from  an 
evil  conscience,  (4)  and  our  bodies  washed  with  pure 
water. '^ 

Some  of  these  conditions  we  will  briefly  notice  : 

1.  The  sacrifice  must  be  subject  to  the  scriptural  re- 
quirements and  restrictions  of  all  sacrifices,  as 

First.  It  must  be  of  that  class  designated  as  clean, 
as  distinguished  from  unclean,  and  therefore  unfit  for 


HOLlNESiS.  1'23 

sacrifice.  As  an  unclean  animal  was  unfit  for  sacrifice 
to  Grod,  so  no  hard-hearted,  carnally-minded,  sin-pollut- 
ed sinner  is  a  fit  subject  for  this  high  and  holy  offering. 
Such  persons  must  first  seek  a  change  of  heart  in  regener- 
ation, after  which  only  they  can  become  suitable  sub- 
jects for  this  higher  life. 

The  apostle,  doubtless,  had  this  fact  in  his  mind,  so 
far  as  this  is  applicable  also  to  professors,  in  inditing 
the  words  already  quoted  from  Hebrews,  "  having  our 
hearts  sprinkled  from  an  evil  conscience,  and  our  bodies 
washed  with  pure  water,"  similar  in  meaning  to  his 
other  injunction,  "let  us  cleanse  ourselves  from  all 
filthiness  of  the  flesh  and  spirit" — the  sprinkling  from 
the  evil  conscience  referring  to  the  inward  cleansing 
from  indulged  malice,  envy,  unforgiving  spirit,  &c., 
while. the  washing  of  the  body,  symbolized  by  the 
washing  in  the  water  of  the  bodies  of  beasts  in  some 
sacrifices,  refers  to  the  outward  cleansing  by  the  break- 
ing off  from  filthy,  disgusting  habits  and  indulgences. 
To  both  this  inward  and  outward  cleansing  the  prophet 
referred  in  the  words,  "Then  will  I  sprinkle  clean  water 
upon  you,  and  ye  shall  be  clean :  from  all  your  filthiness, 
and  from  all  your  idols,  will  I  cleanse  you."  Ezekiel 
xxxvi.  25. 

We  hesitate  not  to  say,  in  the  light  of  these  signifi- 
cant facts,  that  while  the  weak,  doubting  believer,  with 
all  his  imperfections,  is  heartily  welcome  to  this  holy 
consecration,  that  one  who  indulges  in  the  evil  tempers 
enumerated,  and  in  the  outward  inconsistencies  to 
which  so  many  are  sadly  addicted,  insults  God  by  pro- 


124  HOLINESS. 

fessing  or  seeking  this  grace,  and  disgusts  not  only 
enliglitened^Cliristians  but  tlie  world  also,  who  know 
better  what  is  consistent  with  a  God  of  holiness  and 
purity. 

The  sincere  inquirer  will  not  fail  to  understand  that 
we  do  not  assume  to  say  that  he  must  be  without 
blemish  or  imperfection  before  he  can  be  accepted  in 
this  consecration,  for  this  moral  purification  is  realized 
after^  not  previous  to  the  act  of  consecration.  We 
make  a  wide  distinction  between  one  who  tolerates  sin 
in  his  heart  and  life  and  one  who  loathes  and  abhors 
it.  Just  at  this  point  we  declare  what  may  grate 
harshly  upon  some  ears,  that  some  professors  are 
vainly  dreaming  of  this  higher  Christian  life,  while  in- 
dulging in  pride,  vanity,  worldliness,  and  other  God- 
dishonoring  practices,  who  will  find,  when  perhaps  too 
late,  that  the  enemy  has  directed  them  from  the  first 
principles  and  duties  of  discipleship  by  this  higher 
attainment,  in  the  seeking  of  which  they  practically 
disregarded  plain  and  positive  commandments • 

Second,  The  sacrifice  must  be  free  from  imperfec- 
tion or  blemish.  The  divine  requirement  is  as  follows  : 
"And  if  there  be  any  blemish  therein,  as  if  it  be  lame, 
or  blind,  or  have  any  ill  blemish,  thou  shalt  not  sacri- 
fice it  unto  the  Lord  thy  God."    Deut.  xv.  21. 

The  apostle  had  reference  to  this  condition  in  his 
expression  in  our  text,  "a  living  sacrijice^^^  as  distin- 
guished from  that  which  is  sick,  diseased,  maimed, 
blind,  or  dead.  So  carefully  did  the  wisdom  of  God 
provide  against  the  offering  of  a  dead  victim,  that,  in 


HOLINESS.  125 

addition  to  other  sacrificial  significance,  the  sprinTcling 
of  the  blood  was  calculated  to  prevent  this. 

Mr.  Smith  thus  remarks:  "The  blood  must  be 
sprinkled,  which  could  not  be  done  unless  seeking  the 
life  of  the  creature.  If  the  animal  was  quite  dead,  and 
the  blood  coagulated,  it  was  unfit  for  sacrificial  pur- 
poses."   Hebrew  People,  page  111. 

One  of  the  charges  which  the  Lord  alleged  against 
the  Jews  by  Malachi  was  that  they  violated  this  law 
of  sacrifice  as  follows  : 

"And  if  ye  ofi'er  the  blind  for  sacrifice,  is  it  not  evil  ? 
and  if  ye  offer  the  lame  and  sick,  is  it  not  evil  ?  offer  it 
now  unto  thy  governor;  will  he  be  pleased  with 
thee,  or  accept  thy  person,  saith  the  Lord  of  hosts  ?" 

"  And  ye  brought  that  which  was  torn,  and  the 
lame,  and  the  sick ;  thus  ye  brought  an  offering  :  should 
I  accept  this  of  your  hand  ?  saith  the  Lord. 

"But  cursed  be  the  deceiver,  which  hath  in  his  flock  a 
male,  and  voweth,  and  sacrificeth  unto  the  Lord  a  cor- 
rupt thing :  for  I  am  a  great  King,  saith  the  Lord  of 
hosts,  and  my  name  is  dreadful  among  the  heathen." 
Malachi  i.  8,  13,  14. 

With  equal  indignity  many  now  disregard  this  divine 
requirement  in  some  of  the  following  respects  : 

(a.)  In  their  persons,  by  giving  the  world  the  vigor 
of  their  days,  and  then  in  the  feebleness  of  age  or  sick- 
ness offering  to  God  their  powers  impaired  by  a  life 
of  sin. 

(6.)  Christians  are  guilty  of  a  like  folly  in  withhold- 
ing from  God  this  holocaust  of  their  whole  being  of 


126  HOLINESS, 

body,  soul,  and  spirit,  yielding  to  God  a  partial,  re- 
served, conditional  service,  until  enfeebled  by  sickness 
or  age ;  and  tben,  as  a  preparation  for  death,  after 
many  fears  and  wrestlings,  tliey  lay  tbeir  weakened 
bones  upon  the  altar  and  realize  at  the  hand  of  a  mer- 
ciful Father  the  baptism  of  fire.  Why  not  make  this 
consecration  now,  giving  to  God  your  youth,  manhood, 
vigor,  strength,  and  possessions,  that  he  may  then  use 
you  efficiently  in  his  service  ?  This  grace  of  holiness 
is  not  simply  a  dying,  but  also  a  living  grace. 

(c.)  In  our  time^  by  giving  to  pleasure  or  business  our 
time,  and  to  God's  cause  our  leisure  only.  How  many 
professors  plead  the  press  of  business  or  want  of  time 
as  excuses  for  neglect  of  secret  prayer,  meditation, 
Bible-reading,  attendance  upon  the  means  of  grace, 
etc.  It  should  not  be  forgotten  that  among  the  causes 
of  the  unfruitfulness  of  the  seed  sown  was  its  being 
choked  with  "the  care  of  this  world."  Even  lawful 
business  may  so  engross  our  time  as  to  leave  but  little 
for  God  and  the  soul.  Time,  like  any  other  endow- 
ment, must  be  laid  upon  God's  altar. 

(^d.)  Our  property^  by  using  for  purposes  of  pride, 
ostentation,  pleasure,  or  lust,  or  by  hoarding  contrary 
to  God's  commandment,  and  contributing  but  a  pit- 
tance to  the  claims  and  cause  of  God. 

Under  the  Mosaic  economy  one  tenth  was  required 
by  law  for  sacred  purposes ;  under  the  voluntary  plan 
of  the  gospel  less  by  far  than  this  proportion  is  given. 

(e.)  God  is  insulted  by  the  offer  of  money  gotten  by 
doubtful  or  unworthy  ways. 


HOLINESS.  127 

The  money  resulting  from  church  fairs  and  other 
gambling  customs,  so  prevalent  in  these  days,  is  laid 
upon  God's  altar  for  church  erection,  or  furnishing,  or 
for  missions  or  other  religious  purposes,  as  a  sacrifice 
to  God.  While  such  offering  lacks  one  of  the  main 
features  of  a  sacrifice,  namely,  that  lohich  costs  us  some- 
thing,  the  parting  from  which  causes  loss  to  us,  "it  is  not 
lawful  to  put  it  into  the  treasury,  because  it  is  the  price 
of  blood."  It  is  the  price  realized  by  a  church  for  the 
loss  of  its  consistency,  its  spirituality,  and  its  power, 
and  as  such  God  is  insulted,  dishonored,  by  such  an  of- 
fering. 

2.  Our  sacrifice  must  be  voluntarily  brought  by  our- 
selves to  the  altar  and  laid  thereon. 

The  sacrifice  of  holocaust,  as  well  as  others  of  the 
Jewish  sacrifices,  was  to  be  a  free-will  offering  to  God, 
and  not  of  constraint,  which  fact  is  taught  in  the  fol- 
lowing scripture :  "He  shall  offer  it  of  Ms  own  voluntary 
toill  at  the  door  of  the  tabernacle  of  the  congregation 
before  the  Lord."    Lev.  i.  3. 

This  same  fact  is  taught  by  the  apostle  in  the  exhor- 
tation, "that  ye  present  your  bodies" — the  word  present 
meaning  not  only  a  desire  and  purpose  formed,  but  a 
voluntary  hringing  to  the  altar.  It  implies  more  than 
purpose :  action  is  the  fact  taught. 

But  how  may  we  bring  our  offering  to  God's  altar? 

First.  We  must  entertain  an  honest,  sincere  convic- 
tion of  the  necessity  and  attainability  of  this  grace. 

Experimenters  in  religion,  either  in  seeking  justifi- 
cation or  a  higher  state  of  grace,  will  never  attain  to 


128  HOLINESS. 

mucli ;  for  no  one  ever  yet  found  Christ  by  accident, 
without  first  realizing  a  deep  conviction  of  the  neces- 
sity for  a  Savior.  So  no  one  will  attain  to  this  higher 
state  of  grace  while  in  a  state  of  incredulous  skep- 
ticism, indecision,  or  self-satisfaction.  "Blessed  are 
they  whict  do  hunger  and  thirst  after  righteousness  ;  for 
they  shall  ^e  filled." 

Second.  A  determination  and  willingness  to  make 
the  required  sacrifices. 

The  terms  and  conditions  of  this  ofi'ering  are  plainly 
stated  in  the  Scriptures,  and  will  be  made  plain  to  the 
honest  inquirer.  "Sanctify  them  through  thy  truth; 
thy  word  is  truth."  The  agency  of  the  written  word 
in  the  process  of  purification  is  set  forth  in  Eph.  v.  26, 
I.  Peter  i.  22.  It  is  in  vain  we  wait  for  the  endowment 
of  wisdom  from  God  as  a  special  blessing  to  meet  any 
particular  exigency,  while  neglecting  the  Holy  Script- 
ures, the  divinely-appointed  channel  of  wisdom. 

One  of  the  marked  features  of  a  proper  state  of 
heart  in  the  sincere  inquirer  after  a  higher  religious 
life  is  in  his  desire  for  Grod's  word ;  and  one  of  the 
strongly-marked  characteristics  of  one  who  has  attained 
this  higher  life  will  be  his  delight  in  the  sacred  word. 

Third.  Our  ofi'ering  is  to  be  unconditional  as  well  as 
voluntary. 

Many  professors,  aware  of  their  defective  Christian 
experience,  vainly  attempt  to  patch  and  mend  it  by 
vows  and  resolutions,  publicly  and  privately  expressed, 
but  invariably  fail  in  their  purpose,  because  of  their 
failure  to  seek  for  a  thorough  cure  or  to  seek  it  in  the 


HOLINESS.  129 

proper  way.  Others  dictate  to  God  as  to  how  the 
work  is  to  be  accomplished,  and  how  it  shall  not  be 
done.  Is  it  any  wonder  they  fail  ?  What  would  an  in- 
telligent physician  say  to  a  patient  applying  to  him  for 
a  cure,  who,  after  vainly  attempting  to  cure  himself,  as 
a  last  resort  applies  to  the  proper  source,  but  yet  at- 
tempts to  dictate  as  to  what  course  of  treatment  and 
regimen  should  be  pursued?  What  would  be  said  of 
the  wisdom  of  one  having  a  watch  out  of  repair,  and 
having  spent  years  in  fruitless  effort  to  remedy  it, 
brings  it  to  a  skillful  jeweler,  prescribing  to  him  just 
how  he  must  proceed  in  taking  it  apart,  cleaning,  re- 
adjusting, etc.  ?  Would  he  not  say  to  him,  "Sir,  you  do 
not  understand  this  business ;  your  past  failures  should 
have  convinced  you  of  your  ignorance  in  this  matter; 
and  now  if  you  wish  your  watch  repaired  as  it  should 
be,  leave  all  the  details  to  myself,  trusting  me  to  do  it 
right,  as  my  skill  and  judgment  see  best;  if  not,  I  can 
notundertakeitfor  you."  Thus  men  presume  to  dic- 
tate to  an  infinite  God  in  matters  of  which  they  are  in 
entire  ignorance ;  and  because  their  own  preferences 
and  whims  are  not  realized,  they  complain  and  rebel 
against  him.  Is  it  to  be  wondered  at  that  there  are 
so  many  religious  invalids  in  the  churches,  ever  com- 
plaining of  doubts,  fears,  leanness,  and  barrenness? 
They  fail  to  realize  what  they  think  God  should  do 
for  them,  and  yet  refuse  to  commit  their  case  fully  and 
unconditionally  into  his  hands.  This  self-will,  dear 
reader,  must  be  laid  aside  in  this  offering  ere  God 
undertakes  your  case. 

Fourth.  The  sacrifice  is  to  be  made  in  faith. 


130  HOLINESS. 

Faith  is  the  only  condition  upon  which  this  grace, 
or  any  other  attainment,  is  proifered.  But  what  am  T 
to  believe?  it  may  be  inquired.  Believe  just  what 
God,  in  his  word,  and  by  his  Spirit  in  your  heart,  says  to 
you.  But  how  can  I  know  that  Grod  is  willing  to  con- 
fer this  great  grace  upon  me  now  f  Because  he  declares 
it  in  his  word  ;  and  this  loritten  icord  must  become  to  you 
the  voice  of  God,  as  authoi^itaiively  expreesed  as  if  lit- 
tered in  thunder  tones  to  your  ears,  or  written  in  letters  of 
living  light  across  the  shy.  Emotions,  feelings,  powers 
of  mind,  weigh  nothing  at  all  against  the  word  of  God. 
Receive  that  word,  claim  its  promised  blessings  now, 
and  the  work  is  done. 

Simple  faith  is  taking  God  at  his  word  without  rea- 
soning or  hesitation,  while  naked  faith  believes  in 
God's  word  independently  of  all  feelings.  Such  is  the 
faith  that  honors  God;  such  was  the  faith  of  Abraham 
in  the  offering  he  was  called  upon  to  make  of  his  son; 
and  such  was  the  faith  of  the  worthies  mentioned  in  Heb. 
xi.  Mr.  Wesley  says :  "By  this  token  you  may  surely 
know  whether  you  seek  it  by  faith  or  by  tvorks.  If  by 
works,  you  want  something  to  be  done  first  before  you 
are  sanctified.  You  think  I  must  he  or  do  thus  or  this. 
Then  you  are  seeking  it  by  works  unto  this  day.  If 
you-  seek  it  hy  faith,  you  expect  it  as  you  are,  and  if  as 
you  are,  then  expect  it  now.  It  is  important  to  observe 
that  there  is  an  inseparable  connection  between  these 
three  points — expect  it  hy  faith,  expect  it  as  you  are,  and 
expect  it  now.     To  deny  one  is  to  deny  them  all.^^ 

As  an  encouragement  to  an  immediate  faith  we  quote 


HOLINESS.  131 

the  following  precious  words  from  the  beloved  disciple 
John:  "And  this  is  the  confidence  that  we  have  in 
Him,  that  if  we  ask  anything  according  to  His  will, 
(this  is  the  will  of  God,  even  your  sanctification,)  He 
heareth  us.  And  if  we  know  that  He  hears  us,  whatso- 
ever we  ask,  we  know  that  we  have  (not  shall  receive) 
the  petitions  that  we  desired  of  Him." 

Fifth.  Our  sacrifice  upon  the  altar,  the  responsibility 
of  its  acceptance  by  fire  from  God,  rests  wholly  with 
the  Lord. 

In  most  cases  God  signifies  to  the  heart  of  the  be- 
liever his  gracious  acceptance  of  the  offering  immedi- 
ately upon  its  presentation  in  faith,  while  in  some 
others  this  token  of  acceptance  is  delayed  for  a  time. 
In  all  the  cases  of  holocaust  recorded  in  scripture,  the 
descending  fire  was  immediate,  except  that  of  Abra- 
ham, in  Genesis  xv.,  when  it  was  withheld  until  night- 
fiill. 

If  the  required  conditions  have  not  been  fully  met 
or  faith  is  defective,  the  delay  will  be  the  fault  of  the 
offerer,  and  in  such  case  the  following,  from  Bonar's 
"God's  Way  of  Peace,"  referring  more  especially  to 
one  seeking  pardon,  but  equally  applicable  to  the  seek- 
er for  this  higher  grace,  is  applicable:  "You  say  I 
must  wait  till  God  enlightens  my  mind.  If  God  had 
told  you  that  waiting  is  the  way  to  light,  you  would  be 
right.  But  he  has  nowhere  told  you  to  loait,  and 
your  idea  of  waiting  is  a  mere  excuse  for  not  trusting 
him  immediately.  If  your  way  of  proceeding  be  cor- 
rect God  must  have  said  both  'come'  and  'wait ;'  'come 


132  HOLINESS. 

now,  but  do  not  come  now,'  which  is  a  contradiction. 
When  a  kind  rich  man  sends  a  message  to  a  poor  crip- 
ple to  come  at  once  to  him  and  be  provided  for,  he 
sends  his  carriage  to  convey  him.  He  does  not  say 
'  Come ;  but  then  as  you  are  lame,  and  have  besides  no 
means  of  conveyance,  you  must  make  all  the  interest 
you  can,  and  use  all  the  means  in  your  power  to  induce 
me  to  send  my  carriage  for  you.'  The  invitation  and 
the  carriage  go  together.  Much  more  is  this  true  of 
Grod  and  his  messages.  His  word  and  his  Spirit  go 
together.  Not  that  his  Spirit  is  in  the  word,  or  the 
power  in  the  message,  as  some  foolishly  tell  you.  They 
are  distinct  things,  but  they  go  together.  And  your 
mistake  lies  in  supposing  that  He  who  sent  the  one 
may  not  be  willing  to  send  the  other.  You  think  that 
it  is  He,  not  yourself,  who  creates  the  interval  which 
you  call  'waiting,'  although  this  waiting  is  in  reality  a 
deliberate  refusal  to  comply  with  a  command  of  God, 
and  a  determination  to  do  something  else  which  he  has 
not  commanded  instead — a  determination  to  make  the 
doing  of  that  something  else  an  excuse  for  not  doing  the 
very  thing  commanded.  Thus  it  is  that  you  rid  your- 
self of  blame  by  pleading  inability ;  nay,  more,  you 
throw  the  blame  on  God  for  not  being  willing  to  do 
immediately  that  which  he  is  most  willing  to  do." 

Your  sacrifice  once  upon  the  altar,  bind  it  there,  re- 
consecrate it  each  day,  and  "with  a  true  heart  in  full 
assurance  of  faith,"  wait  for  the  descending  fire.  Let 
your  prayer  be 


HOLINESS.  133 

"Oh,  that  in  me  the  sacred  fire 
Might  now  begin  to  glow — 
Burn  up  the  di'oss  of  base  desire, 
And  make  the  mountains  flow. 

"Oh,  that  it  now  from  heaven  might  fall, 
And  all  my  sins  consume, 
Come,  Holy  Ghost,  for  thee  I  call, 
Spirit  of  burning,  come. 

"Refining  fire,  go  through  my  heart, 
Illuminate  my  soul, 
Scatter  thy  life  through  every  part, 
And  sanctify  the  whole." 

But  if  the  answer  be  delaj^ed,  like  Abraham,  under 
similar  circumstances,  sit  there  and  watch  that  the 
fowls  do  not  pullute  your  offerings,  that  is,  that  evil 
reasoning  and  unbelief  do  not  mar  or  cause  the  with- 
drawal of  it. 

Our  prayers  once  before  God,  and  to  our  conscious- 
ness unanswered,  should  not  be  withdrawn,  but  left  be- 
fore him  until  it  shall  please  him  to  send  the  answer. 
Prayer  should  be  frequent,  earnest,  importunate,  per- 
severing, lengthened  in  proportion  to  the  greatness  of 
what  we  seek  to  obtain,  and  in  faith.  If  the  soul  is 
fully  awakened  to  the  importance  of  this  great  attain- 
ment under  the  divine  discipline,  its  experience  will 
correspond  with  the  declarations  of  the  apostle :  "For 
behold  this  self-same  thing,  that  ye  sorrowed  after  a 
godly  sort,  what  carefulness  it  wrought  in  you,  yea, 
what  clearing  of  yourselves,  yea,  what  indignation,  yea, 
what  fear,  yea,  what  vehement  desire,  yea,  what  zeal, 
yea,  what  revenge."  II.  Cor.  vii.  11.  If  the  soul  is 
thus  burdened  with  this  great  theme  it  will  seek  relief 
in  prayer,  which  will  of  necessity  be  in  frequency  and 


134  HOLINESS. 

in  earnestness  in  proportion  to  this  realized  want  of 
the  soul.  When  it  is  considered  what  momentous  re- 
sults are  conditioned  to  our  asking  for  them  in  prayer, 
it  is  truly  astonishing  how  unfrequent,  short,  cold,  and 
feeble  are  the  prayers  of  the  majority  of  professors. 

A  third  general  division  of  our  subject,  the  encour- 
agements to  this  consecration,  might  next  claim  our  con- 
sideration, but  we  desist.  They  may,  however,  be 
briefly  stated  thus : 

1.  The  consideration  stated  by  the  apostle,  ''The 
mercies  of  God,'^  not  his  justice,  the  unyielding  char- 
acter of  his  law,  the  strict  accountability  to  which  we 
shall  be  held  in  the  judgment,  but  the  common,  general 
and  special  mercies  of  God,  entailing  upon  us  a  reci- 
procity of  gratitude,  the  proper  expression  of  which 
is  our  whole  being  given  to  God,  in  accordance  with  the 
sentiment : 

"Henceforth  may  no  profane  delight 

Divide  this  consecrated  soul, 
Possess  it  thou  who  hast  the  right. 
As  Lord  and  Master  of  the  whole." 

2.  ""  Your  reasonable  serviced  The  word  "  reasojia- 
6^e,"  whether  considered  under  its  generally  accepted 
meaning,  as  that  which  is  in  accordance  with  right 
and  reason,  or  in  that  other  meaning  expressed,  as  we 
are  told,  by  the  original,  namely :  ''pertaining  to  the 
mind,''  as  distinguished  from  blind  impulse  or  ill-con- 
sidered fanaticism,  presents  strong  motives  for  this 
consecration. 

3.  " Acceptable  unto  God y  0  !  wondrous  condercen- 
siou,  that  our  God  deigns  to  accept  the  oiFering  of  so 


HOLINESS.  135 

imperfect  a  sacrifice.    What  a  motive,  or  encourage- 
ment, in  this  declaration  for  this  consecration. 

4.  '\Holyy  The  result  will  be  what  we  so  much 
need ;  that  which  alone  constitutes  a  fitness  for  heaven — 
holiness  of  heart  and  life. 

5.  As  immediately  connected  with  our  subject  in 
the  succeeding  verse,  as  an  inducement  to  conformity 
with  Christ  in  opposition  to  conformity  to  the  world, 
''that  ye  may  prove  what  is  thai  good  and  acceptable 
and  perfect  will  of  God^ 

The  inference  is  unmistakable,  that  while  in  conform- 
ity with  the  world,  that  is,  unsanctified  to  Grod,  we 
can  not  experimentally  prove  what  is  "that  good  and 
acceptable  and  perfect  will  of  Grod,"  while  on  the  other 
hand,  those  who  make  this  consecration  will  realize 
what  is  meant  in  that  expression,  and  be  enabled  to  say : 

'"Tis  done — the  great  tTcansaction's  done; 
I  am  my  Lord's,  and  he  is  mine  ; 
He  drew  me,  and  I  followed  on, 
Rejoiced  to  own  the  call  divine. 

"Now  rest — my  long  divided  heart — 
Fixed  on  this  blissful  center,  rest — 
Here  have  I  found  a  noble  part, 
Here  heavenly  pleasures  fill  my  breast." 

The  evident  tendency  of  the  churches  is  to  world- 
liness  and  formality.  In  this  state  they  can  not  be  used 
to  accomplish  the  work  assigned  them  by  their  Founder. 
As  a  separate  corps  in  the  great  army  of  Emmanuel,  we, 
as  a  church,  have  a  department  of  duty  assigned  us. 
If  our  idea  of  personal  responsibility  and  duty  is  cor- 
rect, the  probability  is  that  the  work  God  has  given  us 


136  HOLINESS. 

to  do  can  not  or  will  not  be  done  by  any  other  denomi- 
nation if  we  prove  recreant  to  our  trust.  Or  recreant, 
G-od  may  set  us  aside  as  other  churches  ingulfed  in 
worldliness  and  formality  are  fossilized  and  buried  to 
all  usefulness.  The  elements  of  degeneracy  are  already 
manifesting  unmistakable  evidences  of  their  presence 
and  power  in  us,  and  if  unchecked  by  a  counter-influence 
of  power  and  grace,  our  mission  for  usefulness  will 
soon  have  ended. 

What  is  to  save  us  from  the  degeneracy  of  the  times  ? 
Holiness  to  the  Lord  alone  can  check  this  current  and 
save  us.  From  the  indications  around  us,  we  are  led 
to  conclude  that  Grod  is  about  to  pour  out  his  Spirit  in 
revival  power.  Its  drippings  are  already  being  realized 
in  some  places.  That  church,  denomination,  or  person 
that  rejects  this  baptism  of  power  will  be  set  aside, 
while  those  that  open  their  hearts  and  receive  the  de- 
scending fire  of  the  Spirit  will  be  used  by  the  Lord  for 
a  great  and  glorious  purpose. 

While  we  believe  that  the  visions  of  the  church's 
glory  and  prosperity  as  given  by  the  prophets  will  be 
fully  realized,  but  not  in  the  present  dispensation,  we 
also  believe  that  the  world  is  rushing  on  to  its  ruin.  In 
the  mean  time  the  Lord  will  gather  together  a  people  for 
himself  out  of  the  world.  In  this  great-  work  he 
invites  your  co-operation.  Will  you  freely  give  it, 
and  share  in  the  glory  that  is  to  follow,  or  refuse  and 
reap  the  consequences? 


4.          ;#/.^ 

Si 

'^il     [^^ 

nA* 

1^ 

•  "^J  •/  ^K 

A  ^ 

1  *i  M* 

"  '^  "JS 

|K: 

*■  '  *''*?m| 

Shi 

'*  *i*^ 

IK 

1      '  '  jdss^ 

&- 

.'.'*J 


^'■:\m 


K  , 


.    ,  1 


r^ft 


''  f' 


I  » 


?! 


'     i   *        i 


BX9878.5  .H725  ^^  .    . 

Holiness :  or,  The  higher  Christian 


Princeton  Theological  Seminary-Speer  Library 


1    1012  00044  8490 


n 


{  H 


3|II!|«RH98URR«IHiRI14 

1 

1 

' 

tl 

in 

•I 

\  !'l 

M 

J 

(it 
! 

Ill 


lliiii 


